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Collection of Puritan Literature. 

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Severall Occafions. 

\ VIZ. 

i, The Chriftra/ts Prayer for the Chunks Peace. OneSermoh 

on Pfal. 122.6. 
2. One Sermon on i Sam. 2. 30 

3 Bamchs Sore gently opened; Gods Salve skilfully 

apply e d. In two Sermons on Jeremy 45. 5. 

4 The Ar&ignement of Coveteoufne/fe. In three Sermons on 

Luke 12. 1 j. 

By Joh n St ought on, Do&orinDivinitic, 
late of Aldermanburie, London. 


Printed by $. D. for $ohn Bellmie, and Rrffh Smithy and 

are to be fold at their Shop,at the three Golden-Lyons 

in Cornhill neere the Reyall-Exc/mge. 1640. 





Psal 122. vcr.& 
Preached at Mercers Chappcll. 


Doctor in Divinity, late of uiltUrmfnu 
bury* London. 

Psal. I?7« J. 

If I forget thee oh Ierufalem y let my right hand forget her 
cunning, &c. 

Vult'DtHi rogariy vult quadtiin import' nit ate zinci bon* 
h*c violentiet efl^na Deus nan ojfenditurfed placatur : 
Gregori \ in fext.Pfal. Pcenirent. 


Printed by $$h» Dawjon^or IohnBclhmie^nd. 

Ralph Smithy and arc to be ibid at their fhop, at the 
three golden Lions in (^or*nchill necre the 

Royall Exchange, 1640, J 

-— ■ — -♦*■ 

m+**\ 1 ■ — in^»i 1 <■ ■ 1 

W/ ; I 




^pfor/Earle of 


H E widow of the 
deceafed Authour 
in Teftimonj of 
her humble and 
thankefull acknowledgement 
of the refpedt {hewed to her 
Deareft Husband, prefenteth 
thefeenfuing Sermons. 

A I 




■ ■ *m - Wt 9= 

A Methodically^// of the princi- 

pall things contained in the Sermon upon the 1 
122. Pfalm. 6. verf. as it was perfe&ed by the] 
Author, and left written with his own hand. 

I Try nmphant ]oy concerning the Churches, 

{' '""'**' 

2 Cheife perfection, f^ -r 

{I Sublimity. Torrent of affection, i, 2» Ver» 
1 Solidity. Foantainc of keafon^ a . ver . 
{I The beauty of it, 
% His proprietie in it, 

S I It is the f Ucc of Cods Worfrip* 
2 2 There is the company aj Saints, 
[_2 ssfrdent defire'; 

C «- f /r a.'* r ' Precepts for frtyer, 6 *y*X. 

5 , Torrent of 4'*»«>\i Prcfiuffformefvci 7. 

C Z Fountatne of Rea[on~for 

{I 'Brethren, S.vcrf 
2 Father, The honfe *f our God, vcrf. £» 
fl A mandate, 
%. Ttxt.^i j motive. 

Obfervation. It is the duty of all Chrifisaus to fr Ay for the peace 
mf Jcruflkm, and to provoke others to doe the Itks l *»d all 
their owne good depends upon it* 

f I. Explication, 
J Tropoftion. 
r I For whom: Ierufalem. 
J I Inclufively* 

The arfnalyfis. 

( I Inclupve/j 

\ Klgcneral^ the Church^' 

J iMjflical either^ r . . , . \ V * lV ' r f* 1 

ii Liter All % J^ J p^ial. the members ^NaturaJl. 

C$ Singular, \morcnef?le 

2 8xclufivelj % \ i Our own Church. 

a Principals in iff £"""> . 

f l?n$verfitus 

2 What; P trace. & 

I general I Latitude, 

I Proteclion S P /f^ati^ 

< < 3 TerfeBion SW*»ration, 


Propagation to S 1 ty 4 * 1 ?* 
r a lz Heretic ks> 

\Ji Speceall proprieties Peace } with 

the! Chjes 9 
C Enemies. 

1 AH : to 

1 Pray, 

2 Excite $ l *"**"«** J * C!** Cth > 
t ' XQ%te% \2fyiSbes % \* Aid "> 

2 ^Manner * 


Cl Sincerities 
fr*4 <2 Zeale, 

C| Conftancie. 

7~ I Station foever. 

I 4 J»fo;tfo rhrifttanf l ? m rH f> , S S Magifirattjnbje. 

f\Cf Unifier, people. 





■i n «■ 


The Analyfis. 


^2 Probation, 

1 . Script nr** 
l TeJ}imonies t 
% Examples. 

2 . Nature of 
f I. fernftlemy the 

C I Spoufe ofCtrifi, 
l* Mother of Chrifiiant 

2. Peace i ThefHmmeofbleJJ7ngs m 
C i Mother ofProfperitie, 
2.2 NurfeofPietie, 

3. Prayer 

{Learned^nn learned 
CWan, woman. 



r 1, EfficAcie 



{I god rules the world, 
a Prayer god, for 
Xt Peace, 




I Sonne of 

4. Chriftian. who is\ Ci Ierufitlem, 
adtbtorofalltbefe J ^2 7««, 
\dutiei,)uheu* j 63 iV*;,,-, ' 1 

, . L* L*r *>**d forth. 

l.a . ^Application. 

f_l. Convittion.Reprthenftonof « 

J Cl Evill doers, 

1 v <2 D oers of impertinent things^ 
J £3 Doers of nothing. 

1 CI Not' for Ier*falcm> but B obeli, 
Sftch as are 1 2 kot for peace, but deftrnclien. 
t . C 3 iVof importune heaven, but 
2, Examination, ( counceHeB 

1.1 • Exhortati on, , # Z)^j 



The zAnalyfu. 

fl Profptritie 



I X <v • /, 3 repentance. 

C2 Special/. 

I [V Prajforlernfalcm, 

' ' f I PrfiteftiM,! 1 C »ferV*tion y 

\ L* Liberation. 

*(* PerfeZiiouJ 1 P " r £* tlon > 
I C* T\efiauration. 

W (j TrovcUm* toS l $t" tiles > 

Cl Enemies , 
2 Peace Kith <% CW/ 5 

r ^// infinitely r v Studies. 
1.2 Excite Other s£ either by X T 1 Councels^ 

w x ^eflexqm[Mely^2 w>fics. 
1 1 Manner, by 

I Strong faith , 

a Sincere chariti*, 

I Fruitfuflpenitency - r A 

5 njancj* t*l Vigour of ^e ale in 

the wijhe: of 


r Z>tpofecarnailfecuritie> 

3 Take heed ef the world, 
2 A£otives % 

I Tc*tnalL in 

t Intention of de fire. 

{1 jiU pngnlar t 


I. Command] 

Ths Analyfir. 

C\ C*d require* it, 
u Command^ Qodi) exhibited 

C 3 The Church injojnes tt, 
1 .Motive \ l Sotietie of Labor ~ g Cert ^ H ^ 

/ 3 Communiue V amHr J,&§ thtmajone 
I t Additionall. , 

C i *A wsijrhty matter * agttatea. 




J I The Ch»rch of G9d % 
\l Synagogue of Satban. 
% Our owne good is agitated. 

{I Communion of good, 
1 Contagion of evil. I. 
Z Article of time is instant. 

I brethren militathg?nfirmef*r 

\ I Snemies malignant\ Proud of< 

4 Succejfe of wor kg incites. 

{I Fromcertaineprtmifenttde* 
% ?oy full from duty performed. 

f 5 Ornament of prjiyer invites. 
V Cj SmatleJUmpenfe, 

«?2 Greatcficompeufationj 

£3 Foulefi offence. 

~i Terfidieufnefie, 

I Ignomie. 


Cm vw * 

i osfides, 
1 " % Policies. 



<£> 4 1 4 1 4' 4* ^ $ 4" 4* 4 1 4' 4 1 4* * 4 > 4 , 4' 4° 4* 4*4^ 4 1 '$ , 4' 1 ▼ w 4* • t 




Ps A L. 122. 6. 

Pray for the peace of Ieruftlcw, they Jballprof 
[pa that love thee. 

Or as Tome tranflations read it: 

pray for the peace of Ierufalem, let them pro- 
per that love thee. 

— ■ _i m I I i i . 

HE whole Pfalme brea- 
theth nothing but a fweetc 
perfume of inflamed affe&i- J 
ons to God, and to Jerufi- 
lem : fuch as that oncly 
bird, the dying Phoenix,ly- 
ing in her bed of fpices ( all the fpices of 
\ B Arabia ) | 

^be Cbriflians prayer^ 

Arabia, ) and fired with the pure beames of 
the Sun, cannot paralell. 

The only Paralell may be the Angell in 
Revel.chap.8. verfe j. Having a goldmcenfer 
in his hand^ and much odours given nnto him> 
to offer with the prayers of all Saints y vpon the 
golden al or before the Throne. 

That which the ancient legends report of 
Ignatius, that when he was dead, the name 
of Itfus was tound winter* in his heart in 
golden Chare iters. And that which our 
moderne ftories relate oiQueene Mary : thai 
flie fliould fay, if they did open her when 
fhee was dead • they (hould hnd Callu lying 
at her heart: the loffe (it feemes )of which 

Thefe may be,nayare truely verified in 
^ v In whole heart you may fee 
the loue Goo^and of the Church of God - 
deepcly ingraven in legible and indelable 
characters. For we have here a double tor- 
rent of living ajfeclions^ each of them fedde 
with a double ff ring ofKeafon. 
The firft is an off eclionoj 'Triumphant joy ,and 
delight -jinihe apprehenlion of the perteft 
beauty of the, Church,and his part and pro- 
priety in it. Not long agoecone pfalme one- 
ly between) his foule was withered within 
hisbreaft 5 as the water trees in the Drought, 
as it were blaftcd with the fadrhoughts of 
his banilhmcnt : Woe is met hat I dwell in Me- 


for the Qburcbes peace. 

feehj that my habitation is in the tents of Kedar : 
but now his joy flourifheth againe, in the 
thoughts of an approaching returne i reviue- 
ing (as it were ) like a dry tree y by the fent of 
the waters , (as lob fpeakes)and breaking forth 
into this extacy of divine affections, ( in the 
beginning of the Pfolme.)Iivasg lad when they 
faid unto mee, let vs gee into the houfe of the 
Lord : our feet e (hall Jt and within thy gates , O 

Now the firings ofreafon^ that fed this 
ftrong affeftionin him:arethofeTwo,that 
the Philcfophers give, as the juft caufe of 
all goodaffe&ions: 

There are two things, that make us loue 
any thing : 
i. The beauty of it. 2 .The propriety of it. 

The beauty of the Church, fet his heart 
fo much in love with it $ that is exprefTed 
inthe3.verfe. Ierufalem is built as a City com- 
paEl together. How ever other mens eyes 
looked fcornefully vpon Ierufalem : as have- 
ing no beauty, norcomlines in it: yet the 
godly man feeth,(of all the focieties in the 
world ) no fuch beauty, as in the Church of 

Secondly, his propriety heehath in it, or 
the relation in which he ftandeth to it, which 
isDoubl^i.^erufalemiin the fourth verfe) 
is the place of Gods worfhip, whether the 
Tribes goe up : the Tribes of the Lordfo the te- 

B 2 ftwttyi 











The Cbrijiians prayer^ 

Jltmony, to praife the Name of the Lord. There 
was the beauty ^becauie there was thewor- 
ihip of God, the fountaine of all beauty. 
And there is his fecond relation, and pro- 
priety, in that there was the company of 
all the Saints of God •, there bee fet thrones 
for the houfe of David, 

And then hecommethto his fecond af- 
fection, which isanfwerablc to the other : 
andbutacounter-paine ofit,( his loue ex- 
prcfling it felfe in both ) and that is : his ar- 
dent defire for the good of tferufalem^ begin- 
ning in the verfe. that Ihaue read. And this 
ardent defire breaketh forth, and expreffeth 
it felfe in a double ftreame. Wehaue. 

Firft a precept for prayer, in the verfe read, 
Pray for the peace of lerufalem. 

And then a pre fcript forme of prayer for 
peace in the next verfe : Peace be within thy 
walls, and $r offer ity within thy pallaces. 

And then, the fpnngs ofreafon, that feed 
this loving affe&ion of defire, and makcth 
it in continuall motion., are anfwerable tQ 
the former, 

He lookes upon lerufalem , in the double 
relation mentioned before, i For my Brethren 
and companions fake ', I will now foy, Peace bee 
unto thee. There is the firft relation. 

And the fecond is : For the houfe of our God^ 
I will procure thy good, in the Jaft verfe. 

And fo I have given you in brief c the 

whole , 

/or the Qburcbes peace. 



whole fumme of the Pfalme. 

But to returne to the vcrfc : There be two 
things obfervable ink. 
A Mandate, and 

A Motive. 
The Mandate : Pray for the peace of Ierufalem. 
The Motme^ to put us upon it : They flail 
proffer that lout thee. 

In either ofthefe^there may be 3. things 
obfervable : 

Firft, There cannot be a better imfloymtm for 
Christians then Prayer. Pray for the peace of 

Secondly, wee cannot atmcat a better blefsing 
in Prayer^ then Peace. Pray for the peace 
of Ierufalem. 

Thirdly, There is not a nearer relation wee 
haue to any y for whom we Jlould rvijh all good, 
then to Itrufilcm, pray for the peace of Ieru- 

This is thedired: gradation of the verfe, 
but I ilia 11 handle it in a retrogradation : be- 
ginning at the laft. 

Firft 3 The ncarejl relation a Chrifttan hathta 
any for whom he Jhould wifl) all good \ is to tfe- 
rufalem, pray for Ierufalem. 

Secondly^ The grcatcft blefsing is Peace, 
pi ay for the peace. 

Thirdly, The mojl effettuall meanesto ga< 
peace H y Prayer. Pray for the peace of let** 







'The Cbriflians prayer> 

■ \M — 

There bee as many: things obfervablein 
the fecond branch of the text. The motiue, 
that is ufed. Let them profper that love thee. 

Firft, rvee cannot but pray for Ierufalem, ifrve 
love her, it is an argument wee leue not the 
Church of God 5 and the honour of God • if 
we will not doe fo much as.fet forward her 
peace by prayer. 

There is a fecond thing too,implied in the 
other tranflation^ Let them profper that love 

Our praying for the Church ,gtveth us a flare 
in all the Churches prayers y we haue a venture 
in every (hip of prayer, that maketh a voy- 
age for heaven, if our hearts bee willing to 
pray for the Church, and if not, we haue no 
(hare ink. 

Laftly, All our profper ity depends upon the 
profperity of the Church, and our defires for the j 
profperityofit. They (hall profper. 

It is a certaine thing, all that loue the 
Church of God, (hall profper : and profpe- 
rity only belongs to them, and there cannot 
be more effe&uall inducements to perfwade 
men to this duty then thefe are. 
I know there be fo many fands in the Text 
that (liould I obferve them all, the £la(Tc 
would out-run me. I (hall therefore contract 
all into one obfervation,and fo profecute it 
in many particulars briefly, that fo I may 
comprehend the maineofthe text,and iliall 
propound it thus : It \ 

for the Qburches peace. 


// is the duty of all Chrtftians, to pray for 
the peace offerifalem, and to provoke o- 
tbers to doe the hke i and all their orvne 
good depends vponit. 

For the opening ofthe point, to bee very 
briete in it, there bee two things concer- 
ning the objeff, that I fhallgiue a little in- 
largement to,( to take the full meaning of 
the point. J And alio two branches concer- 
ning the acJ, which is to be performed. 

There is a double Object, i. For whom wee 
muft pray for peace,that is, lerufalem. 2. And 
what wee muft pray for 3 for lerufalem: that 
is, Peace. 

I muft expreffe briefly what is meant with- 
in the compafTeof Jcrufalem. And what is 
meant by Peace, which arc the objects of 

our prayer. 

I. lerufalem fto expreffe it in a word ) there 
may be a double iignificationof it, which 
may com- within the compaffe of the mea- 
ning of the text. 

Firftofall, lerufalem Myflicall. 

Secondly, lerufalem Liter all. 
I. lerufalem Myjitcall, is the Church of God, or 
in Generally the common, and publike good, 
and welfare, which every one" fhould pre- 
fer re before his owne private^ and not mind 
fo much his owns cabbin as the fliip in which 






^Ihe Chrijlians prayer, 


all profper, or perilli together. 

But more particularly to expreffe it, you 
may take it in thefe three rankes,or degrees. 

Firft. in the vtmoft generality, the true \ 
Church of God, is the objcft of our prayers, 
and the whole Church of God, every parr,and 
poitionof it.* every branch and member of 
it throughout the world,a Chriftian fliould 
haue an inlarged affe&ion, to reach, and 
comprehend, the good of all in his prayers. 
Secondly, and more fpecially. Thofe 
members of the Church that are imminent, the 
naturdl member j,andthe noble members. The 
natur all members, that are the living ftones of 
thebuilding-ofGod, not onelyin the out- 
ward profeflion of religion, pleafing to God 
( Chriftians in name ) but thofe that are real- 
ly fuch.Andefpecially fuchasare morew- 
bk members h that aremoreinftrumentall^and 
organicall : the good of the Church depends 
more vponthem. 

Such as arc Eminent in power, in place, in 
worth, and in fervice, our prayers muft reach 
to all the Church, and to all the members 
of it. 

Thirdly, and more particularly, and fing- 
gularly,w owne Church, which we haue re- 
lation to, and the principalis of it : as Cities, 
and Vniverjiues • thofe which wee haue a 
peculiar relation to,doe challenge a peculi- 
ar fliarein our prayers. 


jor the (lurches peace. 


II. And not oncly the My f /call lerufalem^ but 
the Literati ferujalem^ fliould be no (hanger 
to a Chriftians prayers : Rcturne^ returnc, O 
Shuumite. Wee fliould pray for the refloring 
of the people of God • even for the I erves ; 
and tor the fettingvfoftke new ferufalem&s 
God hath promiied in his word. 

I will onely adde one thing in this. As thefe 
are all included in this lerulalem, which we 
are to pray for: So by the fame reafon by 
which tln-fe are included, we mufl: alfo un- 
derstand there is an exclufwn, and collate- 
rally a praying againft them that are againft 
Jerufalem ; Againft BttelggAtifk all the oppo- 
fites of lerufklew, for it is with Jerufalem and 
the enemies of it,as with a pairc of ballances$ 
whenoncfcaleisup, the other mufl needs 
bedowne^and when the oneisdowne -the 
other isvp :if Babel get aloft, Jerufalem ly- 
eth low, and if Jerufalem rife, Babel rauft 
fall. So that the fame prayers that are 
directed for^r#yS/^ 5 perpen"diculaily bent 
that way- will alio collaterally reach againft 
Babel. And fo I have expreflcd as much as I 
intended in this firft part oftheObje&,which 
is comprehended in ierufalem. Fray for Ie- 

II. But *p/*tfmuft weprayfor,inthebehalfe 
of jerufalem i It is expreffed in the text, in 
one word,butthewordis very comprehen- 
fiue it is Peace. And Peace comprehends in 

C the 


The Qhrijtians prayer 

the bofom-of it all Meflhgs, it is the He- 
brew phrafe, wh:n they would with all hap- 
pines, whatfo^ver that commeth within 
thecompatfe of making happy,then they fay 
Peace be to this houfe, that is, all happincs be 
to it, and in this refpeft there may be given a 
double fence of this word^Peacc. 
Firfl in the gcnerall latitude of it, 
Secondly, in the more fpeciall propriety 
of it. 

i. In the generall latitude of it .* all buf- 
fings and proprieties : all that is good and ufe- 
full and tends to the welfare of fferufalem, is 
comprehended under peace which wemuft 
pray for here. 

As to giue an inftance in two or three 
things. We muft pray for the protection of 
tferufaUmfhix God will prated his Church, 
delivering thofe that are in danger, and pre- 
ferving from danger thofe that are out of it; 
wee muft pray for the perfection of the 
Church: that God will reftore thofe Chur- 
ches that are over-runne,and will refine and 
purge more and more toallpurity,and per- 
fection, thofe Churches that ftand: we muft 
pray for the propagation of the Church of 
God, that God will ftretch the bounds, and 
! enlarge the borders of it, and carry the Gof- 
pell further^that he will bring morefubjeds 
to acknowledge thekingdome of Chrift 5 and 
tofubmit to his fcepter, whether among the 

heathen , 

for the Qburcbes peace. 

I I— M >* in ' 

heathen of the world: or among thofc erring \ 
people, that hauea name of chriftianity,and 
yet rafe the foundation of it,that God would 
tnlarge the borders of his Church,and wligh- 
ten them. So much for thcgenerall latitude 
of the word. 

2. To take it in the propriety of it: the word 
Peace,'m itfelfe is an excellent bleillng, and 
of fpeciall confequencc, which our hearts 
fhould pray to God, to beftow upon his 
Church, either preferving peace where it 
is, or beftowing it where it is not. . 

A threefold peace, we fhould pray for. I 
A Peace with God, in caufing his Churches 
to keepe their peace with him, in walking in 
the/w/ty,and power of his ordinances^ with- 
out which though they were at peace with 
all theworlJ,yet all will come to nothing, 
if religion be defiled and polluted. 

As the CardinallmadeithisEmblcme,a 
Beach-tree^with this infeription, Take off the 
top^ and it is the mine of all the rcfl ; The na- 
ture of that . tree is fuch, that if the top of it 
be cut off, it will never thrive. So it is true 
of the purity of religion, tamper with that, 
take away that, defile, and pollute that,and 
all other blctfings will be gone, they will 
take themfelves to their wings,except there 
be fomething to foder us with God, which 
can be nothing but our exaft walking with 
him in his ordinances. Except we keepcour 

C 2 peace 





^The Cbriftians prayer^ 

peace with God, ail ocher peace will fall a- 

Cinder* f 

As tint great Artificer, who fometime \ 

made a famous m$fatix&Mi#&3>Ajbp God- 
defle of the Athenians , he contrived itfo,that 
hee wroughrhisowncnameinrhe Centerof 
the Buckler, which was fo framed of fe verall 
pieces, and mmmims, that it wasimpoltiblc 
topickeouthis name,who was the author of 
it, bur the whole buckler would fall in pie- 
ces. So, the name of God,and the true re- 
ligion oi' God, is fuch a fupporrer to the ; 
world,that if that be fleighted, and trampled 
upon : if you goe about to overthrow that 
all other bleflings will fall in pieces, 

As Peace with God, fo alto peace among 
the Citizens ^\m\S\ peace,free from diflention, 
diviftons, and diftra&ions, that they may 
thinke the fame things,and goe the fame way 
and vnanimoufly minde the glory of the 
Lord toge:her,the breach and loffe of which 
Peace is one of the greaicftmifchicfes, and 
miferies, that can befall us. 

And a forreigne peace alfo, from all oppo- 
fition without, that there may be no hofti- 
lity,no invafion offorraine enemies upon 
the Churches of God. T.hefelfuppofcare 
the principalis that comprehend thefumme 
of what is meant, and couched under the 
name of Peace. 

I fhallonely adde one thing ia this \ and 


for the Qburches peace. 

1 that is : If wee thinkc onely of temporall 
pcace,and the bleffings upon that, it is not 
worth the while to pray for peace to the 
Churches or God .-it may better pro/per in 
warre, andmifery. For as rhc Father com- 
plaints, In the i\rc\z,whenthcyjtonrifhed,tkey 
all decayed, and the vigour of religion was 
gone, but when they bad no peace, then they 
fleurt(l)cdtn religion. The primitive Church 
which was perfecuted by the red Dragon, 
was do at bed 'w i tb tbe Sun, and crowned with a 
crown oftwelue Stars, witb the Moone vnder her 
feet-hut tbe woman in the iy.of theRevelation 
was doatbed with fear let, and 'gold, all outward 
richcs,but no heauenly ornament about her. 
Thus it may fall fo out,that to aske onely 
for a temporall peace may not be worth the 
while : therefore you muft ioync in your 
prayers • Peace that may be fanfttfied, that we 

may make a good vfe of it, and fo it is very 
vfefullfor the woikeofthe Gofpell,andit 

great bleffmg to inioy it. 

I (hall exprefle briefly an other branch of 
the point, which is the office ofaCbrijlian,in 
regard of the Ad. There is a double Aft, in- 
timated in the point, and contained in the 

It is our duty to fray for this blefiing of 
Peace, for our mother lerufalem. 

And it is our duty,not onely to pray our 
felues, but we muft when, and provoke others 







'The Qbriflians prayer 

focodoc, rouze,and awaken others,to joyn 
in prayer, for thepeacc of the Church. 

Now, when I lay we are bound to pray-, 
there are 2. other things included in that af- 
well as Prayer which is themaine thing. 

There is one thing implyed inwardly 5 
that our hearts fhould worke tolerufalem^owx 
pulfes beate that way, 0«r^/?w,andwifhes, 
mould be forit.For prayers are the expieilio 
of the heart, other wife they are but empty. 

There is another thing included too out- 
wardly: they that pray as they ought, will 
indeavour to attaint what they -pray for. It is not 
to beebeleeved 5 thataman prayeth for the 
peace of the Church, when hee doth that 
which is contrary to the peace of the 
Church, our indeavours therefore,muft goe 
along with our prayers, or elfe it is no way 

Our indeavours in every kind, our coun- 
cil fhould worke, we fhould lay our heads 
together to work the welfare of the Church: 
our examples fhould bee prefidents and pat- 
ternes to others to provoke them to good 
workes. Every one that hath any authority, 
his authority fhould goe that way 5 for the 
fctling, and furthering the peace oilerufalem 
elfe wedoebutmockc God in our prayers. 

Toaddeonc word concerning both the 
particulaas, wee fhould pray our fdves, and 
then Jltrrc up others in the lame way, to 



for the Churches peace. 


pcrforme the fame duty. 

And both of thefc muft be done in the due 

i .Sincerely, not out of by-refpe<3s.-To pre- 
tend God and the Church, and tolooketoa 
mans purfe,and to his ovvne private refpefts, 
is bafeand fordid. 2. Wee fhould doe this 
alfo eameftly,and frequently, not as if wee 
cared not fork, but put our ftrength to it, 
3. Wee muft dock, conftantly, not by fits, 
grafhopper-like, to skip up and fall.downe 
againe prefently -, but to hold a conftant 
courfe ofprayer. 

To mention one thing more, whois it^ 
that are bound to doe all this ( I expreffed 
it in the point) Every Chrijlian, the true Chri- 
ft tan ,and every one that is luch muft know it 
is a part of his duty. 

Bee hee of whatftatiort foever hee will, 
there may be a greater obligation upon fomc 
then others, but there is an obligation up- 
on all. 

The Magiftmes in their places, it is a prin- 
cipall piece of their iervice, to pray for and 
to promote the peace, and welfare of the 
Church : and the people are not therefore ex- 
cufed , for it belongs to them alfo. 

The Mtmjlers in their places, muft be lea- 
d ing perfons in their duty , and in the provo- 
cation of others to it : and yet others are not 
thereby excufed, but every member of the 



The Cbrifiians prayer* 


Church as well as thefe rauft pray. 

Of what condition foever whether lear- 
ned^ or vnlearned^ whether men or mmen^ 
there is none but may bee fouldiers in this 
fervice, women may worke here, their af- 
fections raaybeftrong, and every one hath 

I will adde no more for the explication 
of the point,and I will be alfo bricfc in the 
proofe of it. 

The Scripture is very cleare,and doth lay 
many ftrong obligations vpon us, for the 
performing of this duty, and we fee many 
prefidents for it, of fuch affe&ions, that 
haue beene in the Saints of God, toward the 
Church of God, that they were carried a- 
way with the good of it, to the neglect of 

I will onely point you to fometwo,or 
three places out of the hiftoricall part of the 
Bible, both testimonies and examples. 

I. Testimonies^ it i-s-a mod incomparable 
example of Mofes, in Exod. 3 2 . Rather blot mc 
oat of * the booke that thou haft written^ then fiffer 
thy people to penfh, and thy name to bee dis- 
honoured by it. MofiSyW&s fo farre tender 
of the good of the Church of God, that he 
could haue beene contented, in a high cx- 
tatticall affe&ion, rather to haue loft him- 
{clfe,then God (hould have loft fo much 
honour, as would haue bin by this mcanes. 


for the Churches peace. 

In the j. Chapter of Judges, and the 23. verfc. | 
The fpirit of God, which is the fpirit of 
blefling:yet thunders outcurfesagahitthofe 
that had no affe&ion toward rhe Churchy 
Curfe ye Jftr#£(lakhthe Argcll of the Lord) 
yea, Curfe ye Jnm bitter ly y kcaufe hee came not 
out to helve the Lord againft the mighty. Not 
to bee fenfible of the condition of the 
Church •, and nor to put in, with our beft 
indeavours for it •, bringeth a heavy curfe 
from the mouth of bleffingirfclfe. 
II. And youmay fee, two excellent exam- 
ples, of a man and a woman. In the 1 Sam. 
4. 19. The wife ofphinehas, had the Church 
written in her heart more deepely then the 
fonneof herwombe. Shee was newly de- 
livered of a Ion, but tooke no pleafure in 
him, becaule the Arke of God was taken. The 
other is of a man,that may plead as much ex- 
emption as any, he wasafouldier, and yet 
was a braue prcfident in this cafe, in the 
2 Sam. 11. Chapter, 11. verfe. Vriah^ 
one of Davids worthies, would not goc 
home to hishoufe- onely upon this appre- 
henfion, the deepe thought he had of the e- 
ftatc of the Church. My Lordloab ( faith he 
to David) is m the field ,and allffraehn bat- 
tell, andfoall J goe home to take my pleafure £ 
As the Lordliveth 1 will not. All other plea- 
fures were nothing to him in refpeft of the 
welfare of the Church. 

D And J 



1 8 *rbe Chriftians prayer. 

And in thofe Doffrinall parts of the Old 
teftament: Phi. 20^. anJ 51.18. and 53. 6. 
; The Pfalmift in the midd^ft of the heate 
' of the profecudons of his owne welfare, 
hath many out-lets, and breakings out of 
heart :0 fend fa hat ion to Zion, build up the 
walls of lerufdem : Even when he was mod 
bufie, to feme his owne turne,he cannot for- 
get the ftate of the Church of God : Remem- 
ber David in the mtdft of all his afflictions. 
Minding not fo much his owne particular 
as the whole houfeof God, and therefore 
he faid, hee would not goe Vf to his bedde y till he 
had found out a place for the Lord to dwell in. 

Soin Pfal. 102.13. Haue mercy vpon Zion y 
for the time to favour her is come. Such is the 
property of Gods fervants,that the Church 
cannot lie in the duft, but there is a tender 
pitty in the hearts of Gods people: in Pfal. 
1 37. 5. (an excellent place)// 7 forget thee^ o 
Ierufalcm, let my right hand forget her cunnin* ■ 
if Zfpreferre not Terufalem, before my chief e toy . 
And fo in the prophecy o£E/iy(that remark- 
able placejinthe 62 .chap./^ zions fake 1 will 
not hold my peace, I will not be fdent^untill her 
righteoufneffe bud forth 9 yoM that are the Lords 
remembrancers give him noreft^vntill heehauc 
made lerufalem, thepraife oft he whole earth. It is 
an office acceptable with God ♦, and all men 
that arc of the Church, are of that office, to 
bee Gods remembrancers for his Church, 
____ to 

to puthimin mind of it. In the 22. otE- 
fay and the 12- verfe. When God did call 
for mourning^ in regard of the tftate of the 
Church )and men ran tomadnes,and mer- 
riment, he was infinitely provoked by it. 
As I remember a common wealth, when 
the kingdomeand flatc was in great trouble 
a great many young ruffins being in a ta- 
verne, were drinking : and they ufed to 
crowne there heads with rufhes, which being 
done one of them lookt out at the window, 
which did fo provoke the ftate, that they 
tookc away his head for it. And that in 
Htggai : I s it time for you to dwell in filled hou- 
fes y and my houfe not built', faith the Lord. It 
is not worth the while, to mind our ownc 
houfes whilft Gods houfelyesintheDuft. 
Topointat, 2. or 3. places, in the New 

Tcflamwt : Saint Pauls affcclion in this kind , 
that fame incomparable affe&ionjinJtaw.p. 
3. is not to beexpreficd,in which he para- 
lelled Mcfs, if not furpaffedhim:^<&j?^ to 
be accur fed from Chrifl^pr my hrethnns fake. 
It noted] his infinite fupcrlatiue affedion 
towards them. So in the 2 Cor. 11.28. Phil. 
1. 1 8. 0/.2.y. You Hull find how Saint 
Paul expreffeth ,t bat all the care of all the Chur- 
ches^ lay upon him. As it was in the old 
law, the Pneft was never to enter into 
the holy of holiefL but hee muft haue his 
ornaments about him, all die tvVelue tribes, 

D 2 




The Qhnftians prayer 

to offer them up ro God. So it was Saint 
Pads cafe,- and fliould be every minifters, 
and every Chciftiitii in their fhtion, but I 


lfaz\\ %\\ietht grounds of the foint,( in a 

word ) from the feverall parcells, which we 
haue touched in the explication. Euery one 
of thofe make a contribution, to raife the 
fumme of a fufficient reafon, whether wee 

The Nature of Ierufalem, or 
The Nature of Peace, or 
The Nature of Prayer, or 
The NatweofaChriftian* 

You (hall find it ftrongly demonftratcd 
in all thefe^That it is the duty of every Chri- 
\ ftian, to pray for the peace of J-emfalem. 
Doe but 

Firfl^confider the Nature of Ierufalcmjuhzx. 
rferufalemis-y the Church of God 3 and in it 
there is adouble relation. 
i. If you looke vpward 5 the relation it hath 
to God, it is the houfe of God, it is the Spoufd 
of Chrift, and can there bee a dearer relation 
to put a deeper ingagement vpon us 5 then to 
tender thefpoufeof Chrifl. 
a. Or if you looke downeward, in the rela- 
tion (hee hath to us:Shee is the Mot her of us aH h 
all the Saints of God,areall the daughters of 
lerufalem ; all members of the Church, there 


for the Churches peace. 


is a naturall vnfon,and comunion betwecne 
them, and there (hould be a fellow-feeling, 
of the good or ill, of the whole by every 
particular member. 

Or if you conlider Peace^ it is thefummeof 
allbleffings^ it comprehends all bleffings in 
the bofome of it.The ancients, were wont to 
( paint peace with a home of plenty. 
l. Peace, his the mother of 'all other pro fperities y 
and blejrmg^arts^ndfcitnceS;, trades and eve- 
ry thing, flourifli with peacerand all wither,if 
peace bee gone,warre blafts all. And it is not 
onely the mother of all inferiour bleflings ; 

2. It is a very car ef nil and ufe full nurfe, to 
chenfh religion, religion receiveth a great 
dealc of advantage by peace, as in the Affs 
The Church had peace, and increased exceeding- 
ly, AsaGencrallfaidfometimas,when one 
came to him for juftice, what doeft thou 
talketo mee of juftice, (faith hee) I cannot 
heare thenoifeof Law and juftice,. for the 
founds of thedrumms. Thereisno hearing 
of the Law of God, the Law of juftice,when 
men haue their fwords in their hands,therc 
can be no roomefor religion to grow upand 
thriue, ifthere bee not peace,to giueit aftati- 
on, and afctled place. 

3. Or if you confider the Nature of Prayer. 3 

What prayer is:(to mention onely rhe effica^ 
cj^ndnecefstty of it) I. It is the mod effica- 


^be Cbriftians prayer, 

I cious #*£//#: the fummeoi: all policies, for a 
Chriftian to worke by, for Peace. Is it not 
Cod that ruleth allthe trdrld,?md hath all hearts 
in his hands? he canmak'.: the very (tones to 
beat peace with a man, he fodcrs men toge- 
ther, Peace and warre depends upon himrand 
prayer rules Uft^ he faflfrethhimiclte to be o- 
vercomeby Prayer^Let me alone faith God: 
by prayera Chriftian ttchethall tromGod, 
what is in Gods power, is a Chnftians by 
prayer:Yea there isfuch an efficacy in it, that 
all the pollicies, of all the men in the world 
is nothiug to Prayer, becaufe God isaboue 
all, and can blaft all. 

II. It is of great necessity alfo ^God will not 
beftow bleflings, but when a people will 
feeke him, zndfue to him (or them,and the rea- 
fon is becaufe he fhall haue little honour by it: 
if it came without our feeking it from God, 
wcfhouldafcribeitto fome other way; God 
fhould have no honour by it, but when it 
commeth begged by prayer, itappeareth to 
be the worke oi God, and God hath the glo- 
ry ofit. So that hee doth not beftow ordi- 
narily bleflings upon any, but at the requcft 
of his people, where hee hath a people. 

Or,Laftly, If you confider the nature of a 
Chri(lian y take him in relation to all 
thefe three former: or take him in another 
relation we (hall adde. A godly man, it is 
the moft proper worke for him, that can be 




for the Qburches peace. 


imagined, he cannot bee excufcdofit. 

I. He is a Sonne of Ierufalew >it becommeth 
rurn(atleaft) to pray bard iorhis mother: 
he is an vnnaturall child, that will not open 
nis mouth to fauc mifchcifc from his mo- 
ther. As the Son of Cnefusjhzt never fpake 
before, the dumbe child through vehemen- 
cy of tender affe&ion, feeing one goe about 
to kill his father, cryed our, O man wilt thou t 

WillCrafusth opened the dumbe mans mouth 
that could not fpeake bcfore,to plead for his 
father in a cafe of danger . So (hould it be ^yith 
us for our Mother Ierufalem. 

II. Every child of God, is asafon of Urtt- 
falcm, foafonne of Peace , we arc thefonnes of 
the Cod of peace • and fonnes of the Cofpell of 
peace^znd have all the ingagements of peace s 
the fpirit is a fpiritof Peace : the fpirit of the 
Dove fhall reft upon the fpirit of the fonnes 
of God, they are the fonnes of Peace. 

III . He is thefonne of Prayer, it fhould be the 
very Element ( faith NixauXg* ) in which 
wee draw our breath, to run towards God, 
and towards Heaven, in the way of Prayer. 
So that a Chriftian,that is the Sonne of God 
the Sonne of Icrufalem, the Sonne of peace, 
and the Son of prayer : by all thefe necclTa- 
ry tyes,is bound to pray for the peace of Ie- 
rufalem. And (o much the more, becaule he 
isinabled, when others cannot^hc hath abili- 
ty± and power, as he is the Sonne : it is in his 





hand,andhe is able to bcfenfible of Ierufa- 
Itm^ and to pray for the peace of Ierufalem^ 
which others cannot. ^ 

There bee 3 . things in the generally that I 
defirc tocommend unto you,from thecon- 
fideration of this point by way of applica- 
tion^ to fet it home vpon your confeiences, 
for the performance of this duty. 

Firft, we have here & clean conviclion^vA 
rep roofs of thofe that doe the clean contrary ,that 
doe not obferuethis, but fall fhort of this 
duty,and doe not carry themfelves likeChri- 
ftians. There be 3. forts of men, ( faith Se- 
neca) thofe that doe evilly thofe that doe no- 
thing but by things $ and thofe that doe no- 
thing at all. I might fpeakc of them in this 
forme: but I (hall comprehend under this 
notion thofe which doe contrary to this duty. 
They therefore cfpecially are to be repro- 
ved, that doe contrary. It this be the duty of 
all Chriftians to pray for the peaceo ilcrufa- 
lem : then how are they very Antipodes un- 
to Chriftians, in a dircd oppofition unto 
them, that are not for frrttfalem,b»tfor Ba- 

1. If there bee any Icfuiticall fpirit,that 
would build Rome ,with the revenge of the 
mines of England^ as the firft was built^this 
iscleaneoppofite to the text: if any one be 
not for Ierufalem but for Babel, xhey are cleane 


jor the Qhiirches peace. 

2.Againc if there beanySchifuiaticallSpi- , 
rks that arc not/*r/w^ and profperky: but 
for the rutne^ and dcflruclion of the Church : 
that trouble cities and trouble ftates. Sala- 
wander-Hkc that cannot liue but in the /fa of 
contention^ and mate difturbanccs. Like a 
fimple man that cares not to fetthehoufe on 
fire, to rod his egge. Such wicked fpirits as 
are not forpeace^ but for confufion^ had rather 
fow difcord and make breaches, to rend and 
teare and devouve, one another in the 
Church of God, rather then ftudy the viri- 
on, and concord of the Church : thefe arc 
cleanc contrary. 

3 . Againe they thatare not for Ierufalcm&or 
for feace, are haft of all for prayer ; If it be the 
duty of all Christians, to pray for the peace 
of $crufalcm y to got to Heaven to helpe for- 
ward the welfare of lerufdem: Then what 
are they i and how unlike unto Chriftians, 
that doe nothing but plot the dcflruclion of ' Ie- 
rufalcnt< and goe to Hell by divelifh coun- 
fcls,and machavillian polliccs^to ouerthrow 
theChurchof God^er/^/i/flw^and fet up Babel 
and a confuted Anarchy 1 I (hall end in this, 
Remember Edom O Lord, thatfatd tn the day of 
Urufalemydowne with it ^ downemth Uneven to 
the ground. God will have fuch fpirits in re- 
membrance - and willrakehis ownecaufcto 
heart, and it (hall not fare the worfe for their 
curfcs,butthey (haliturnc to blelfings. A 


— m 




The Qbriflians prayer 

godly man, hath thefc two advantages :Thc 
prayers of the godly: and the curfes of the 
wicked, and both of them to be blellings ua- 
to him. 

Secondly, wee may every one of us make 
t\\\$>ztouchjlonctotry our felues^ of what tem- 
per, and mould we are : w T ee pretend all to 
Chriftianity 5 wee doe not doubt, but that 
we are members of the Church of God 3 and 
ofChrift-, and wee hope to haue portion in 
both. To know whether this bee true ,we 
may try it by our affection to the Church of 
God. How doth ourhearts worke towards 
the Church ( are our hearts [oft i and doe 
they mdt within xstand dee our hearts worke 
towards the repairing of the breaches of le- 
rufalem < This will giue a good teftimony 
I what we are, if it bee not thus,it is plaine we 
are not true genuine members, but wood- 
den members of theChurch.-the liuing mem- 
bers, that receiue true nouriftiment from the 
head, havea fellow feeling, of the mifery 
of the Church, but if wee bebutas wood- 
den legges,wefhall bee cut off, and it is a 
(igne wcare affe&ion 
to it. 

For Exhortation^ which h the principall: 
that what eucr we haue done hitherto, yet 
now to take this as our duty, to carry the 
Church in our bofome,and pray for the wel- 
fare, the good, and peace of the Church of 


for the Qmrches peace. 

God,thatGod would pre fewevs in peace that 
haue ir, and that God would vifittn mercy , 
thole that haue had the fvvord drunken in 
there blood along time, wee (hould make 
this a part of our prayer unto God. Many- 
things fliould hauebecne laid here: but to 
omit all other things. 

If wee would pray for the Church of 
God,as wee ought, wemuft pray in Fmb^ 
beleeue Gods word, and the promifes God 
hath made to his Church. Spread his book 
before him, and fay : Lord, thou haft promi- 
fedto doe eood to thy Church, and that 
thou wouldft confound the bcaft, and the 
Dragon, the appointed time fcemes to come 
now,thuspraytoGod,and preffe him with 
his promiles, and pray in faith. 

Againe,as we muft pray in faith : fo pray 
\wfincere charity ,in a true genuine loue to the 
Church of God, otherwifc it will notbee 
worth the while. 

Againe, Pray in repentance : lift up pure 
hands to God -,if thou art diligent in prayer, 
and negligent in thy life,and converiation, 
converting and defiling thy (elfe with the 
vanities of the world, as bufie in it as any 
body, and thinkeft to come ofF,becaufe thou 
remembreft the Church of God, thou arc 
deceived, Doft thouthinke,God will hare 
thy prayers, when thoudoii not hearc his 
jcommands f He commands you to feparate 
i ! E 2 your 




2 S The Cbriftians prayer, 

your felues,from the vanities of this worlds 
and you will not heare him, and doe you 
thinke he will heare you < : 

Pray Wixhinftwcy and edrnefines offpirit : 
a fearefull begger, teacheth how to giue a 
deniall.Godloveth a kind of violence, to 
dafh our prayers againft heavcn ? againft the 
throne or grace with a holy violence and 
zeale of fpkit, which will prevaile much 
with God. The Ieweshauean old Hiving, 
which may haveagood application. Since 
the deftru&ion of the Temple of lernfalem 
thedoore of prayers hath beenc tout, God 
would not heare the people of fer#falm, 
but yetthe doorc of teares is not fliut, though 
God feemcth to ftoppe againft thedoore of 
prayers, yet not againft teares : if our pay- 
ers ireake forth inu> teares , God will regard 
them. As I haue fometimes obferved of 
Proteus that was wont to give cerraine ora- 
cles, but it was hard to make him fpeake, and 
deliver them, but he would turne himfelfe, 
into feverall fhapesand formes^ yet if they 
would hold out, and prefTc him hard with- 
out feare,into whatfoever forme or fhape he 
appeared, they were furetohauefatisfafto- 
ry oracles.So,God giveth not bleflings,un- 
leffe we will wraftle them out : and contend 
and ftriue with God for them, by an earneft 
and a fervent fpirit 5 And ( as Tertullian faith) 
make fryers fitt mtbfifiing^ which ordwari- 


for the Qburches peace. 

•m ■■■■ ■■ - ■■ -■■ . ■ — ■ ■■ - * ■ * '■ » ' * ^' — mm ■■ » 

/y, are ft arved with formalities; 

If God fhould come and threaten to turne 
all upfide-downe $ if wee make prayer fac 
with fafting,with fervency of fpirit, with in- 
tention, and vigour of zeale, God would 
bee over-ruled by his fcrvants.-and I know 
nothing inrhe world, would beamorecei*- 
tainc pledge of mercy, then if we could fee 
the fpirit of prayer among Chriftians. * 

Laftly,* /Vvry conftantly. God may feeme 
to hide himfelfe, and not regard the prayers 
of his fervants, but wee muft not give over 
prefently, wc muft hold out and waite upon 
him. A nobleman you will waite upon, if 
you have any fuite vnto him, and you will 
be glad if he giueyouan'anfwereatlaft^and 
fhall wee thinkc much to waite upon the 
doores of God,tQ giue the great Lord- of 
Heaven, and earth a little attendance < this 
is but to ferue our ownc turne,if we doe not 
waite. We muft waite,. if God faith, as hee 
did to Mefes^ Ltttnee done, why trouble you 
mee i we muft refolve with Ucob not to let 
Cod goe tillheblejfevs^ this holy violence is 
good,if raodeft andconftant. 

For ameartes to belfe every one of v$ 9 to a 
ferious performance ofthisduty.In a word 
lay afide our earntllfecurity^ and lay things U 
heart : obferuc the eftatc of the Church of 
GocL and lay it to heart, or clfe wc fhall ne- 
ver doe it, trie laying is that which the eye 


1 9 




c fhe Qhriflianr prayer 

| fees not the heart rues not, if wee mind not 
thefe things,& rhinkenot vpon them, if they 
doe not makean impreffioa into our hearts, 
we {hall never fakhrully make our cxpreili- 
ons vnto God, Take heed of the jiw7*/, Icaft it 
doe with us, as the Ivy with the o.ike,which 
twifts about it and hinders it from thriving. 
So the world twifts about many a godly man, 
and Chriftianity dies within him : take heed 
we be not too bufie with worldly affairs,that 
theychoak not all thoughts of better matters. 
There is a ftoryof King Henry the Fourth, 
and the Duke of Alva, the Kingasked whe- 
ther he hadnotobfervedtheEclipfes: No, 
( faith he) I havefo much to doe upon earth, 
that I have no leifuretolookeuptohcaven, 
A great many men have fo much to doe 
upon earth, that they have no leifure to 
thinke of heaven, or any thing belonging 
to the Church of God, they have fo much 
to do? in the puzzleing aflaires of this life, 
and hfive fuch a roule of them hanging one 
upon another-, that when one hath done, a- 
nother comes and woes them •, that they ne- 
ver have time to thinke of Gods Church 5 
to lay to heart their duty in that kind. Many 
men while heaven, and earth, are on fire 
about their eares • and the Church of God 
inruine,and themfelues in danger, yet them- 
felues are in the duft, minding nothing but 
earth. A* Archimuksjhs: great Mathemati- 


Jor the Churches peace. 


cian :whcn the city was befleged,himfclfdid 
more by his curious art, to hinder the taking 
ofit, then allelic reftofthc cicy could doc 
to defend it, and the Gcnerall of the enemy, 
gave a fpeciall charge to preferue Archimi- 
<ks. Now the city being able to refift no 
longer was taken. 

ArchimiJes. hearing nothing all this while ; 
the fouldiers broke into the houfe where he 
was, yet he takes no notice : nay they broke 
into the ftuJy where he was: and the foul- 
diers feeing him fo bufie^drawing his lines in 
the duft, not once moo ving 5 nor taking any 
notice or them, one of them feeing him not 
regard them, out ofafcornefull nature thin- 
king him difregarded drew his fword, and 
run him through, and killed him, whofe 
death the Generall of thecnemy greatly la- 
mented. Let us not bury our felvcsin the 
dufl: of worldly thoughts, and fuffer the 
Churches to perifh, but lctusfliakeoffthis 
duft from us, and mind our duty in regard 
of the Churchof God, and contend with 
God for the welfare of it. 

For a few Motiuesjjcddes what I haue faid 
concerning tferufalem : and the nature of a 
Chilian : and the nature of Prayer : It is that 
I which God exacts at our bands : It is of that 
nature that it hath beene the praclif* ofChri- 
pans, and wc Iho ;ld not bee like them, but 
ihould degenerate from them if we doc k 



The Chriftians prayer* 

nor. It is that which becomes every one: and 
and it is the injunction of the Churchy there is 
none that are baptized, but they are bound 
by their fureties, to be taught the creed, and J 
the Lords Prayer,.andtheten Commande- 
ments,and they doe not love theircreed,that 
vvil not offer vp their praiers for theChurch: 
They that are of the lame faith, fhould breath 
out the fame breath of prayer, and they 
doenotkeepe the ten Commandements that 
doe not fay the Lords Prayer, that doe not 
offer vp their prayers for the Church of 
God : were wee of the fame faith,and heart 
with the Church of God, our affe&ions, 
xould not poffibly, but breake out that 

Obferve the motive in the Text, They 
/hall proffer that love thee. 

Let no man flatter himfclfe,they that pray 
not for the Church of God, love not the 
Church of God. Let them profper that love 
.thee, that is, that. pray for thee, the one is 
thc^ounter-pane of the other : if we doe not 
love it we will not pray for it, and if we do 
not pray for it we doe not love it. Yea if we 
<pray not for the Church, wee loofe our /hare 
m t/je.prayer*iofthe,Ctwrch y you will fay that 
man hath a great eftate that hath apart in 
every fliipat fea,and yet to have an ad ven- 
ture in all the prayers that are made to hea- 
ven, are better then .all the world : all the 


jot the Qmrcbes peace. 

Churches praiersare for all the living mem- 
bers of it, the bleflings will be to them/ora 
man to havea venture inevcry (hip of pray- 
er,of allthe churches throughout the world, 
I would not ( for my part ) leaue my iharc 
ink, for all the world, and that man hath 
no (hare in it. that will not afford a prayer far 
the Church, They (hall pro [pert /jw/ love thee : 
Certainly, they fhall pro/per,they that doe 
love the Church, it (hall goe well with 
them, and they {hall profper, and if they 
doe not, they (hall not profper. hsMorde- 
cai faid toiler., if thou doe not helpe, thou 
{halt peri(h, but the Church of God (hall 
have deliverance. So the Church of God, 
fhall in the end profper, but they that pray 
not for the Church of God, (hall not prof- 
per, but perifli. m 

In a word thecaufeis^r^and we have 
great propriety in\it, and it corxernes us 
necrcly, though we bee remote in place, and 
the feajpart them and us. 

The communion of the good± and the con- 
tagion of the tvill of the Church, redounds 
to every particular member. And the times 
are fitch, that a man would thmkethey are 
times of prayer. Their enemies are as mx- 
lign4ntzs ever -,and not onely fo, but/w- 
/^,andthc Church of God zllMUlitm, in 
their warfare againft their enemies h and in- 
feriour every way to their 'enemies *both' 

F m 







The Qbrijlians prayer 

in arms^xA c*vtfdt y thck minds art not fa 
fodcrcd together : bleaches are made a- 
mongft them which makes way for there 
mine, and I know not what can ballancc 
this but oncly prayer, fojhua. though he 
bee the weakeft-, yet if Mofes be a praying 
in the Mount, he may prevaile. There is 
nothing can counterpoize the odds that is 
betweene the Church ofGod,andthe ene- 
mies of it : nothing can make the ballancc 
cucn, and caft thelcale to the Church, but 
Prayer. And fo much the more, becaufc 
God femes to bee afleepe in all their ftorraes, 
we fhould fay therefore, as they to $on*h, 
Arifi 4itdpraf ? wee fhould goe and awaken 
every Chriftian, to Prayer ; that fo wee 
may awaken God that feemes to flcepe,and I 
negleft, and let his Churches bee plunged 
in mifery . 

Againc we may bee invited with the con- 
fide ration of the iffueofh: the (hip of the 
Church may bee ftill toflfed and tumbled, 
butbecaufe Chrift is in it,it can never periftu 
The Roman* ]q& many a battcll, and yet 
were conqucrours in all their Warrcs. So it 
is with the Church of God :they have sput 
may loofc many a battcll, but in thecofe 
dutton the Church will conquer, vnlcffc 
man could wraftle with God, and beat him 
out of heaven, they fhall never overcome 
his Church, or his truth upon earth. Now . 


/or the £burcbes peace. 

Ihec is a madde man j that will fide with a 
baddccaufe, whenheeisfure thcgood-caufc 
will prcvailc. 

Laftly, t© clofc all, doe but confider 
fomc CircHwflances y in the bowels of the 
nature tf prayer, to invite us to it. 

It is almoft* the ondj thing left that we 
can doe for them,when we fee them in com- 
paflcd round about with dangers, and 
there is no way to makean efcape : Let us 
doe as Dedalus, that when he could not ef- 
cape by a way upon earth, went by a 
way of Heaven, Let us goe by the way of 
heaven, and that is .by prayer, that is the 
onely way that is left, and it is fo eofie a 
thingyZn&offi little d^E,thatnoman fhould 
fticke at it,to give a fubfidie of prayc rs and 
fighes this way. Ycacverymanfliould doe 
this in his private clofet and family $ Pray 
that God would looke upon his Chur- 
ches, «o reftore peace where k is not,and 
to eftablifli it where it is, this is of fo eafie 
a coft, mce-thinkes no man fhould ftickeat 
it. As a ftory hath it, there were a great 
many bookes of thcSybills, brought by a 
man to a King of the Reruns, and hee prof- 
fered them to the King,atfuch a rate, at a 
very great price, and the King would not 
give it i then the man burnt the one halfe of 
his bookes,and asked double the price that 
he did for the whole, the King rcfuied a- 
______ f 2 £aine 




— — — ■ i i ■■ — — «^—~ •^m i ■ i i i . 

T7;<? Chrijlians prajer> 

gaine, and he did the like with halfe of thenii 
and doubled the price of all again, and then 
the King confidering the value of them gave 
hitn the price. I am afraid, if wee forbearc 
to bid prayers for the peace of Ierufalemitlic; 
time may come wee may be content to bid 
blood, and our eftates, and yet not doe 
them one halfe quarter fo much good as 
we may now by prayer* 

Againe, confider whatzfoule blot it mil 
hee^ and what a brand it will fet vpon vs, 
if we bedefe&iue in this kind.Itis Zferjidt- 
eus thing to betray the Church, and will 
leauea great ftaine, and a fhame vpon us fq* 
ever. It is high time to pray,and therefore in 
my apprehenfion, you fhould thinke it htgh 
treafon^not to pray, he is adefperate, dead- 
ly tray tour to the ftatc of Urufalem^ that is 
not a daily and dcvouLOratour for the peace 
and welfare of Iemfalem, and it will leant 
fuch a ft aim and ignominy behind, that will 
not eafily be recompenced Jtis anabfervati- 
on of one that wrote the Hiftory of the Gre- 
cians relating what worthy a&s many, nati- 1 
ons had done : the Lacedemonians did this 
valiant aft, the Athenians did . other no- 
ble a&s, and many other countries other 
worthy afts, and when it was demanded of 
him what his owne country-men of Cumin 
had done i he had nothing to fay of them, 
but that they had done juft nothing. 



for the Qhurcbes peace. 


Confidcr 5 that if when wee have heard 

that others have done fo much for the 

Church : and that in the Story itfhould bee 

faid, wee have done juft nothing, wee 

have not fo much as prayed throughly for 

them t, what a ftaine would this bee : it will 

bee asgreataftaine 5 and brand to vs,and as 

little honour to be regiftred in Stories if 

wee (houlddoe nothing in this kind 

as it is for Pilate to have his 

name written 
the Creed. 








. «« 





am, 2.30 

$y Johs StoughtOn, 

Potior in Divinity, late of dlderman- 
hurjy London, 

Quanto major Honor datur^ T.antomaju* Perkulum 
comparator. Auguft.Ser.62. adfrat.inEremo. 


Printed by $ohn Daw [on, fox IohnBelUmie,zn& 
Raiph SmitbyZnd are to be fold at their (hop, at the 
three golden Lions in firytehill necrc the 
Royall Exchange, 1640. 

■—J >' ■'!" 



A Mcthodicall Analyfis of theprincipall things treated 
of in this Sermon^s it was perfected by the Author. 

I Sa m» a. 30. 

f I, JntroduElion. 


I Context, The Judtciall Procejfe ofgodagainfi E& 
1 Thejinne of 'Eli. 

J I Of his Sonne S) 
\l Ofhimfelfe. 
2 Thefentence ofgodagainft him : wherein 

<> J C 2 Ofhimfelfe. 

I r 2 The f entente of God a 

] V X C/ods gracious exaltation of htm 

I 2 a His \nft Degradation, 



7>*/. Wherein obferve, 

1 ElicS Pat tent for Honour , 

2 The Revocation of that Pattent y 

3 7"#r r?*/** of that Revocation, 

{1 Elics'Jfciw, . 
2 6odslupce 

Obfcrvations of his Honour ; 1 ♦ From 
" 1 Thefevekallpoftures of it : 

X -7#f r*/^ of Honour > , 
1 The fall of Honour, 
J 3 The rife of Honour 3 

j a. T&* Charagtarislicall nature of it* 
I 7*4* *SV*/# of Honour % 

Rule of Honour* 

I Doa. ThefervUe ofGtdin the MtntficrUoe 4 verj 
honourablefmtilion. ' J 

I "Explication. 

8 y, ia Evangelicah. 
i Hot* is it honourable : 

G* .* 


The zAnalyfis. 

In refpell of the qualitie of it there is a Double 

"'\ Honour, S l C^ill, 

( l Spirit ua/l. 

2 Title to it Cl Perfon, 

r <C f r0m f ! je ?. 2 Office. 

2 Probation. t •* 

{I On: by Scripture. 
2 yiori : Reafon. 
<t^fll things in their f unfit on are honourable. 

r I They ferve an Honourable Lordjhc King of Heav 
I Theyferve in an Honourable imployment 

{I As Gods Legats, 
n-u ■ r ^ ^^ S'M*'* *- r I OfKnowled^ 

3 X»rir gifts are Honourable 3 2 f Eloquence 

4 p«r reward ts Honourable, I j ^ ^onfiienee 
% Application, * J r f 

rl Of the Church, 

1 Confolation. <y Of the CZfa gift rates, 

2 Inftrufiion.-Ji Of Mintfers, 

J^ Of Candidates 
L5 Of the People.' 

The ^Peoples Duty % 

{I Acknowledge their Honour % 
I Carry t hem fe Ives accordingly, 
*i ?na]duerejpecl y 

2 J n a noble Stipend, 

3 i n *f*cile obedience. 
2 (-Motives, 

' 1 Bqultj of the Duty, . ^ , ;^ ; v? <;w 

2 GreathcffcoftheSinne -\ 
1 £3 JW/>*<v ofthepuniJhmentZ % Againft th cm f clues 




I S A M. 2. 30, 

Wherefore the Lord God of I fr tell faith, I faid in- 
deed^ that thy houfe^ and the houfe of thy father 
•jhould voalke before me for ever ; but now the 
Lor d faith ^bee tt farre from me \ for them that 
honour me^mti honour^ and they that defpife 
me^Jhall be lightly efleemed, 

Efides other things, this is one 
mainc part of the Chapter : The 
Iudiciall procefie of God againft 
I J//, in which wee may obferue 
thefe two fteps,or degrees. Firft, 
wee have the finne of Eli againfi God. Second- 
ly, we have the fentence of God againfi Eli. 

J. The finne of Eli againft God, which was 
partly, the finne of his fonncs, in the twelfth 
vefffr. And partly his otvne ferfonallfw. 

Hisfonnes: of them is noted, the loofeneifc 
of their lives in the office of the Priefthood, in 
many particulars. 

H For 




50 zA Sermon upon i Sam. 1. 30, 




ex alt arte. 

a* Tujla <Dt. 

For Eliesfwneinhis onweperfon-js noted the 
loofenes of his difcipline, that he carried him- 
felfc too remiflfely, and indulgently towards 
his fonnes^in cafe of their finning, and then 

Secondly, as we have the finne of Eli a- 
gainft God: So,vpon that, the fentence of God 
againft £//>wherein we may obferve 2.diftin& 

Gods gracious exaltation of him : vcr.27.whkh 
God mentions by way of introduction, evin- 
cing the equity of his proceedings againft 
Eli : he doth it by a commemoration, and ta- 1 
king notice of all the mercy, which hec had 
bellowed upon him, and upon hisfamily:that 
he had pickt him out from among the chil- 
dren of Ifraely and advanced him to the digni- 
ty of the Pricfthood. And this is brought in 
as an aggravation of his finae. I faid{ faith 

God) that thy houfe,and the houfe of thy father 
fhould rvalke before met for ever : how dijrft tbou 
then doe fucha thingastokickcat my facri- 
fice,and at my offering, which I comman- 
ded in my habitation ,and honoureft thy fons 

Now this being clcare,and the equity, and 
jufticc of the fentence being evinced, wee 

Secondly, (in thewords of the Tcxtyhhjufi 
hgradation^andthe fever ity ofthefenttncejnbti- 
in you may obferve (to give briefly the fumme 
ofic)thefe3. things. 

_ In 

A Sermon upon i Sam. 2. 30. 


In the beginning oftheverfe, you have a 
pattent or graunt of honour to £//, and his fa- 
mily : I faid thou and thy fathers houfefhouid 
rvalke before me for ever. 

Secondly, we have the revocation of that 
graunt but now thus faith the Lord, Fane bee 
tt from me. 

Thirdly, we have thtreafon of that revoca- 
tion- why his pattent and graunt of honour 
was revoked and called in .• wherein there 

zfmplycdjnthefwne ofEliJiis provokingGod 
by defpifingand not honouring of him, in the 
place of honour that God had fet him in. 

DirecJly expreft, the luftice ofGed&nd the ho- 
lines ot his nature, which would not fuffer him 
to winkeat fuch exorbitancies:it is incompati- 
ble with his nature, to beare with fuch inju- 
ries : he (houlddeny his nature, ifhedidfufc 
ferit-,in thelaft words-, Thofe that honour mee 
I will honour, but thofe that defptfc mee fh all bee 
lightly ejlccmcd. 

Before I enter into the confideration of the 
words read,I (hall propound but one obferva- 
tionout ofthehiftory, which though perhaps 
it mayfeeme fomething curious, yet I know 
it may be exceeding profitable. In the main 
of the ftory,wc may,both in regard of every 
Perfon and every family > and every State, and 
every Church, fee a mirrour of the courfe of 
honour, and the fieppes by which it doth decline. 

H 2 I 

1 .Concejfio 

i t Rc r J9cat:o 
ConcCjJiorjis . 

cat mis 

1 .Culpa Ed. 




A Sermon upon i 

I onely note thus much out of this ftory, in 
one thing. 

Wee have here three generations recorded 
to us :Eli,Phinehas,ar\dIch*bod.Eli :> hcb£gct$ 
Phmehas^nd Phinehas he begets Ichabod.'Now 
in Eh God taxeth retnijfenejje, want of zcale : 
in Phinehas he taxeth prophanenejfe^ want of 
confeience -.and Icbabod^hh very name boades 
no other. )The glory is departed from Ifraeltjhe 
note then is this. 

Let but T^eale in aperfon } ina Family^in ajiate 
or Church • once degenerate to luke-warmeneffe, And 
then luke-rvarmenejfe rvillfoone beget prophanenes 9 
and prophanenejfemll not be long before it doe pre- 
cipitate, and bring us to mine, that will bring in 
Ichabod/ he glory is departed. 

Wantofzealeis thefirft ftep,from whence 
there is but one difcentto mine. This being 
rhuS'briefly, premifedj fliall now fall to the 
wordsof the Text. 

And the text may feeme to bee a Charter of 
the Clergy, or a Kalender for all manner of 
dignity .*or it is a perpetuall prognoftication 
of the courfe of honour, though calculated 
for the Meridian of the high Priefthood, yet 
fuchas may ferve(as thofemen vfe. to fpeake ) 
forthegenerall latitude of all eminency. and 
may concerne all. 

There bee but thefe 5 . things : ( though 
there might be many more ) which I will take 
notice of, in the whole verfe.Wc have* 

1. The 

\ A Sermon upon i Sam. 1.30. 53 

1 . Place 

2. Fall 
The ^3. State ^ of honour. 

4. Rife 

5 . Rule 

And fo many things the words imply, and 
infhort,you may cafily havethem at your fin- 
gers ends. 

In the three former, we have the feverall po- 
(lures of honour and 

In the two latter, wee have the characferifti- 
i'all nature of honour, 

In the three former, the feverall poftures of 
honour; there is 

1. Honour Culmenant/m the dignity of the 

high -prieji hood. 
2.HonourOcr/^^in the fall and declining 

of it. 
3. Honour Orient, in the rife of it, which is 

from God. There is likewife 
The Character ijticall nature 0/honour. 
The whole Jpheare or the whole globe of 
honour,hangs very tickle,.and it is a very hard 
thing, to mannage honour well. 

And the Horizon, that bounds both the 
Hcmif pheares 5 is the laft thing that I propoun- 
ded in the Rule, by which the jufticc of God 
doth weigh ( as it were ) in the ballanceall ho- 
nour, and that by which it either rifes up 5 or 
fails 3 and declines. One the one fide, Grace ad- 

<vaneetb y 


ties Honoris. 

Titulus lllu* 

A Sermon upon I Sara. 2. 30. 



vanceth and perpetuates honour, and on the 
other fide, Sinnt degrades, and evacuates ho- 

So that according to thefej. there will bee 
but 5 .points I (hall take notice of out of thefe 

That the fervice of God m the Mmifiery } is an ho- 
nour Me fer vice. 

( For I {hall propound it thus rather in a ge- 
nerality,thcnparticularlyconfineit to the high 
Prieft-hood, which was the fervice of thofe 
times ) I fay the fervice of God in the Miniftery 
(how ever men efteeme ofthat ranke and con- 
dition 3 ) is an honourable fervice. I faid( faith 
God) thou iliouldeft walke before mee : it is a 
walking before God. The fcripture makes a 
Periphrafis of the dignity of Kings - 7 walking in 
and out before their people. Kings they walke 
before their people, and minifters they walke 
before God.Theininiftery,andfervice of God 
in it, is an honourable fervice. 

There u noeminency but is fubjeft to the Epilepfy : 
there is no honour but may have th e falling- fick- 


Thereisnopattent God grants of perpetu- 
ity to any man. As the Lawyer fpeaks i it is not 
durante vita, but durante beneplacito.God grants 
nomana pattcnt for honour during his life, 
but during hisowncgoodpleafure,itis not as 

< fome 

A Sermon upon i Sam. 2. 30. 


fomc men hauc it, quoad vixeret ,but quoad fie 
gejferct, to long as as a man lives,but fo long as 
a man carries" himfclfe, toward God as hee 
ought to doe. There is no honour but is fubieft 
to mutability, it is an vnftable, and flippery 
place: The very ftate of honour, even when it 
is in the very flower, and height, and excel- 
lency of it, yet then it is a very flippery place. 
In the next place ^ 

It is a very hard, and difficult thing, to man- 
nage honour without danger . 

And then again(though I know that it might 
have bin martialled otherwife, and preferred 
a little higher ^ but yet here it is more proper 
for my fcopc ) there will bee another part 
which is : 

All honour is not from the earth, but from hea- 
ven^from God, 

It is God that raifcth to honour and he that 
ruines:itishethatpulsdowne, it is God that 
rules all 5 allisfrom him, the difpofing of ho- 
nour is in the hand of God:as in Heraldry, it 
is a received maxime, that the King is the 
fountaineofhonour,itismoft true here • the 
King of heaven is the fountaine of honour. 

The equitable rule offajlice, by which Cod doth 
difpence, or deny honour is according as men doe 
honour or dcfpife God, 




lus Equabile. 

5 6 A Sermon upon i Sam* z«3o. 


*Dct ZMiniJle 




i .Leg4e. 


And that is exprefi: in the lafl: words,/ir them 
that honour mee I will honour ^and they that defpife 
mee jhall be lightly efeemed. 

For the firft Point. That the fervice of God 
in the Miniftery fhowfocvr the wolrd account 
it contemptible, yet ) it is a. very honourable fun- 
ction. Briefly to open the point. 

There arc but two things, and that ina- word. 
Ifliallfpeakeof. * 

I. Whatfcrvicezndwhatminiftery ishonotira- 
ble i 
II.Howandin what refped: it is honourable. 

\.What [ervice^xA what miniftery is honou- 

In a word, that fervice is honourable,wher- 
in a man is in imediate attendance vpon God, 
and that belongs to his fpeciall family as it 
wcre( as Minifters doe ) the fervice of thofe is 

Firft, whether it bee legalism thofe that 
lived, under theftateof the law, it was an ho- 
nourable place and fervice then,to belong to 
God, even in the legall fervices, and Sacrifi- 
ces of the Temple. Therefore in the 

Second place, ( for the Apoftle fo reafo- 
neth )if the fervices, and employments that 
were legall vnder the law were honourable, 
much more thofe fervices, that are Evangeli- 
call under the Gofpell.There being fo many 
things that doc much advance, and nothing 
that doth impairs that honour; there is no re»- 


zA Sermon upon i Sam. z . 3 o. 57 

fon to thinkc that it ihould fuffer difadvan- 1 
tage, in the ftate of the Gofpell : if the legall 
fervice were fo honourable , then is the E 
vangelicall fcrvice in the miniftery, for that 
hath not loltjbut rather gained in point of 

Secondly, How mull it bee underftood I, in 
what feme ^ and in what refpeft, is this fervice 
of Cod honourable 1 in one wo id there may 
bee : 
A double honour, and 
A double right to that honour. 
A double honour. A Civill honour, and a 
Spirttuall Honour, and it is true, thefe can 
hardly bee feparated among men, but the 
thing I fpeake of, aimes, not at civill ho- 
nour, that the fervice of the miniftery is 
honourable in civill refpe&s : that there 
is a civill honour due to them, more or 
leflfe is plaine : for it is impoflible that if 
there bee a fpirituall honour due to any, 
but that men that underftand themfelves 
fliould makefomeexpreffion of it in fome ci- 
vill way^but the fpiritual honour is that which 
I airae at, now btfides this double honour, 
there is 

A double right and title to this honour \ any 

Eeifon may be honourable: or, an office may 
ee honourable, honour may bee either in 
regard of the ferfin^ or in regard of the office it 






T)uplex honor 
C Civilis 
C Sfiritualis* 


C Pcrfoxa 
C Officio 



5 # I A Sermon upon i Sam. z.$o« 

Some mens perfons are of that worth : as he 
faid fometime, when others were (hiving 
whofliould fit higheftatthe feaft D p!ace mee 
where you will,I will honour the place where 
myfelfe fits. Some men by their worth may 
obtaine,and command more honour then the 
cminency ofthe place doth afford. As a Gi- 
ant being in the bottomeofa well,thoughhee 
be in a very lovt place, yet he is a Giant, and a 
great man ftill, and a dwarfe though hee bee 
up on high upon the top of a mountaine,yet he 
remaines a dwarfe ftill. Perfonall refpe&s may 
deferve honour, may give a man title to ho- 
nour, and fo in that refpe&,their may be ho- 
nour due to an inferiour office, but I meddle 
not now with perfonall honour, that may be- 
long to this or that Minifter,in regard of his 
perfonall excellenck,but the thing that I aime 
at for the prefcnt is. 

That the very office ofthe mimjleryis^ ipib 
h£to, honourable: though their be not in a man 
perfonall Eminencies, that may command 
fpeciall refpeft • yetifhec be in the place of 
the Miniftcry, there is an honour due to him. 
in refped: of his place, and in refped of his O- 
fice. Not that I entend here to make a vie 
with honour 6 as fome Papifts have done, as one 
of them faid ; If he fhould meet with an An- 
gell,andaPw/? together, he would firft doe 
his duty to' the P heft, and then afterward fa- 
lute the Angell, but I am fure in fome refpefts 


— ■ — — — ■ — - — — -— 

tASemonupon i .Sam.2.30. 59 

the office of the mmiftery,i5 not ijiferiour tp 
the Evangelicall office. I fh*ill fay no more fi?r 
the opening of the. poiflt 

For tiie proofeof it, fog word : I foal Miter 
w i fe be very i paring, but.icanaot fcUogethc'i 
omit it. 

Firftof all for the or: of it that it is fo, I 
(hall forbeare particular teftimonies offcrip- 
aire : fuppofingthethingtobeplaine enough 
Thofe titles and many other things given to 
them, and thofe many records in fcripture 
maymakeitappeare clcarely^ that theferv T ice 
ofthe miniftery is an honourable fer vice, but I 
will give but a touch of fome few things. 

In the firft beginnings of the world,and of 
mankind, the Priefthood and fervice of God 
proportionable to thofe times, did defcendto 
the birth-right -.Khz eldcft,and mod honoura- 
ble in the family, did fucceed in the Prieft- 
hood:To omit theconceits of rhe ancient Po- J 
ets of thofe times whofe fpeeches were Rex 
amicus rex idem homwumatfy facer dps ^t was not 
.ft range to have a man a Prieft of the mod: 
high God, and a king of regions : but yet in 
fenpture wee know that Melchifedecjvas King 
of Salem, and Prieft of the tnoft high God, but zt- 
terward vnder the Law,though it pleafedGod 
to fever thefe two: Ruben wds the firfl borne *- 
mong his brethren, and fo had the right of Prieft^ 
hood by nature : andfo the Sacerdoticall dig- 
nity fhould have refted upon him : yet you 

I 2 know 

FtQlit 0. 



A Sermon upon i Sam. z.$o. 


know how tfodby his father Iacab( the Spi- 
rit of God diredbing hkn)tranflated this, and 
divided it betweene two, the honour of the 
birthright was faftned upon Levi. As Reuben 
lojlit for his Jinne, So Levi gotitfoxhis zeale, 
in excecuting the commands of God upon vile 
finners. Godtookeit fo well at his hand, that 
he gave him the Priefthood for it, and die o- 
ther piece of the birthright, the other dignity, 
that was tranflated from Ruben to $udah^ fo 
that became the royall tribe. Now it ihewes 
that the office of the Priefthoodis a very ho- 
nourable office. Levi attaining it by the birth- 
right,being the eldeft adopted forme. 

And in the New Tejlament^ there is many 
titles of dignity, and many intimations of the 
honour of this office. The Minifiers are the 
feavengoldenCandleJlicks, and the lights in thofe 
Candlefticks -, and not infer tour lights , for they 
are fiars in the right /jAndofGcd^zhc Angels of the 

And for the A*oT*,the ground and reafon of 
the point, why any man in reafon cannot a- 
voide it, but muft afTentuntoit^ viz. that the 
office of the minifters of God is very honou- 
rable, to omit perfonall refpeds though that 
might ferveto convince bale fpirits,that have 
abafeefteeme of them,their education is inge- 
nious, they are bred ingenioufly, in all litera- 
ture, which all doeaccount,though not one 
of the liberallfciences, yet one that is more 


A Sermon upon i Sam.*, 30. 6\ 

honourable then all the reft, and many other 
things that belong to that, as wifedome, or 
eloquence.or vertue which will beautifie and 
adorneand make a man honourable,that hath 
no chinke, or gold,or purchafe,or birch- right 
or blood,butlforbeare thofe, onely whofo- 
ever viewes,andconfiders well, (hall find,that 
all things concerning Minifters in their place 
arehonourificablc : It is the Lord whom they 
ferve,and he is honourable^Af/?ri//fein which 
their Lord employes them, is great and honou- 
rable^ their worke is great and their wages al- 
io is great, and honourable,! will touch but a 
little thefethings. 

Tbeyferve a great Lord^ and I pray, what 
makes the fervants of Kings and Princes ho- 
nourable, but the honour, and the greatneffc 
of their Maftersfthere is a refledion from their 
mafters that guilds over them 3 and makes them 
to bee in an honourable eftate.-and fhall not 
the fervants of the king of kings be accoun- 
I ted honourable, that have immediate depen- 
dence and attendance vpon him * it is the fay- 
ing of a great Senator of Rome^ hee would 
willingly ( in the great concuifions, that had 
fcattered the whole common wealth ) have 
recovered the liberty, that before they had, 
but feeing they were necejfitated,and that they 
muft needs lay downe their liberty and chufc 
a Mafter,he faid he would chufc Powpt^ ra- 
ther then Cf/ir, becaufehee thought him to 
I 3 bee 

omnia '• 

1 'Dom'mus, 




<5i ^ Sermon upon i Sam. 2.3 0. 

bee more noble, verttuous,and more ingeni- 
ous,towards the ftate of that common wealth 
and his reafon was VSa« ay*6ov to xpaTiyo*. 
and may not wcc fay more trucly ty*« tav to 
xf etTiVcg ?to be a fervant, and not to bee a mans 
own man is fome difhonour and diminution in 
it felfe, but that is fuch a diminution, that no 
man can avoide, wemuftbeallfervants,therc 
is no helpe for that:now this makes anhonou- 
rable fervice, to fer\ r e an honourable Mafter 5 
in that cafe, an honourable fervice is more 
confide rable, then abfolute frcedome and li- 
berty, for their matter is the King of heaven, 
a meane fervant belonging to the King, in any 
office about him, is more honourable, then 
many an honeft freeman: the meaneft of Gods 
fervants^the Minifters, is honourable. But 

They are not onely fervants of a great Ma- 
ftcr ,but fcrvants in an honourable condition and 
imployment .* their imployment under God, 
and in his fervice is very honourable. To 
pitch upon twoparticulars,and omit all other 
things, wherein the honour of their imploy- 
ment is prefented to vs : 
They are employed as Gods Legates , 
They areiraployed,as Chrifis Colleagues, and 
companions in that fervice. 

They arc imployed as Gods Legats, and Am- 
bafTadours,and that is no difhonourable place 5 
nay, it is by the law of nations counted an ho- 
nourable fervice : To be an Ambajfadour to re- 

prefen t 


wn nm 

yf Sermon upon 1 Sam.l.30. <Jj 

prefcnt the pcrfon of the king himfelfe, accor- 
ding to the cuftome of fome kingdomes, 
chough a man of inferiour rankebe imployed 
for the Kings fervice that way,he doth obtain 
the title of nonourable as long as hee lives, 
though he have no other dignity.Novvasthc 
Apoftle {dies, rve are Ambajfadors for Chrijl y as 
though God didbefeech yon by vs, wee pray you in 
Ctirtfisfteadjbe reconciled to God. 

But there may be a great deale of difference 
of Ambafladors 5 according to the nature of the 
AmbafTage they are imployed in / there 
be fome meane ambaflages men may be im- 
ployed in, and thete bee fome other, that arc 
of higher importance and concernement, that 
all men are not capable of. Now can there be 
a greater imployment and ambaffy, from 
God to man^hanthofe arrands and bufineflfes 
which theMiniftersof God are imployed in? 
(To omit all other circumftances) they arc not 
imployed about petty and inferiour things,a- 
bout quarrels orbrawles,orfuchlike things- 
or matters of commerce, of trade in generall, 
but they are employed about the Staple-trade 
and maine commerce betwetne Heaven, and earth : 
they are AmbafTadours in things of the high- 
eft concernement: not of things belonging to 
the body, but to the fonk; and of things that 
belong tothefoule, not in fmall,and inferiour 
things, but fuch things as concerne the very 
vitalls andbighejl excellencies of the fonk 3 to bring 
I ftlkity 


tf<f ^ Sermon upon i Sam. z.^o. J 

felt city ,and eternity to the foulc, to helpe and 
further men in the hwj /0 heaven 5 as it were 
reducing them to -^ affinity, to a contraction 
of -a marriage with God himfelfe,and of all 
fervices in the world, and of all Ambaffeges, 
thofe that are imployed by Princes to nego- 
tiate their marriages, are accounted inoft ho- 

And as their relation is honourable, they are 
Gods fervants y and their imployment is honou- 
rable,they are Gods Ambajfadoiirs : So they are 
in this bufineffe, not onely Legates of God: 

Colleagues withChrijl •, injoyntcommiffion 
with Chrift himfelfe. Now doe you thinke 
that the fervice, which Chrift himfelfe a&ed 
the part of, fo longashee was in the world 
was contemptible < Chrift himfelfe was the 
Minifter, and Ambaffadour of God, for thofe 
fame ends, that his Miniftersare( though in a 
higher degree )hee did that which properly 
belonged to himfelfe as a Mediator , paying 
the price of our redenlption,yethedidthisal- 
fo ashee was zMinijler^ to reduce and bring 
men vnto God, I fay, it was the office of 
Chrift in which he fpent his time upon earth. 
Now to be joyned with Chrift,to be his Col- 
leagues, to bcinjoyntcommiffionwithhim, 
muft needs bee honourable.* nay the fcripture 
expreffethfomethingto adornc them higher, 
•for they are faid to bee fellow Ubourcrs with 


A Sermon upon i Sam. 2. }©. 


God, &,that in the grcatcft workc, that is,in the con- 1 

■fwnofmcn,2.%\t is the faying of the Father, 
the grcatcft worke of the Divinity is, in taking care 
for our humanity, to five our foules, now that 
God would make his Minifters fellow labourers 
with himfelfc,it is a very honourable conjunction. 
tbcirgifts are honourable, whether they be gifts 
of knowledge , learning ^eloquence, o r conscience* 

Laftly, as their matter they ferveis honou- 
rable, and their fervice honourable, and gifts 
honourable .• So their reward is d\[o honourable. 
I cannot fpeake of the reward they have here in 
their way, nor is it to be expefted that they 
fhould have great matters here, thelefle they 
have here, the more remaines for them in hea- 
ven: the Papifts have a conceit that befides 
the crowne of glory, and immortal lity, that (hall 
be given to every faithfull Chriftian, there is 
a Coronate 4lfo of glory, which fliall givea luftrc 
to the former: and (hall be given to 3. forts of 
perfons, to Martyrs, to Virgins, and to DoBors, 
and they give the reafon,becaufe there is 3. 
grand-enemies, vi\. the world, the fkfh, and 
theDevill i andthefe 3. forts of perfons en- 
counter them. The Martyrs, they {hall have a 
Crowne, becauk they are imploycd in the front 
of thebattcll againft the world, they are fet ( as 
it were ) at Camions mouth, agamfi. all the 
oppofitions of the world, and they.rtifte their 
ftation good, and maintainc Gods caufe, and 
bidde defiance to all the' world, they defie the 

K world 



c ru. 

" . y --. 


A Sermon upon i Sam. i.^o* 

Dan ii*$« 



world, and dare it to doe them hurt. 

The virgins y that live, and continue always 
fo,they bidde defiance to the flefb,and there- 
fore they muft have their crowne. And the 
Doctors alfo 3 they muft have a crowne,becaufe 
they have the greateft enemy to encounter 
with, and ftand in the greateft oppofkion, to 
bid defiance to the dcvill himfelfe,and all his 
policies, by which he doth feduce men : and 
they are moft expofedto perill,becaufe they 
are Gods particular inftruments which God 
vfeth to reduce men from the jawes of the 
Devill, and therefore becaufe they goe away 
conquerors in this,there is a particular Coronet 
for them. I mention not this to juftifie eve- 
ry notion in it, but fure I am the reward of 
the Miniftcrs {hall be a heavenly reward;It is 
true, there is but little preferment, or incou- 
ragcment» nothing futable to the honour we 
have fpoken of, that Minifters have here. As 
you know AmbafTadours have not preferment 
while they are abroad, but when they come 
home in their owne countrey their King will 
preferre them, and fo God doth,he lets it till 
they come home, and then Thofe that convert 
many to r?ghteoufnejfe y Jhalljbtneas the funne in 
the firmament, (hewing that there is a peculiar 
honour belongs to the Miniftery. 

To^tome then to the Application of the 

i. This may be matter of comfort y to the faith- 


<±A Sermon upon i Sam.1.30. 67 

full Mimfters of God, againft thofe that 
condemne their perfons and ntiniftcry • 
and this is matter of confolation, to beare 
them up againft all fcornes, and indigni- 
ties, that are put upon them in regard of 
their minftery. As the Poet reports a ftory 
of a certainc rich man,that when hee went a- 
broad,the people that met him, would curfe 
him, and call him bttc-figgt^ha being a very 
niggard, yet (faith hec) very wittily, Populus 
me JibiUt^at mihi tnetiipfe plaudo domt y When 
I come hometo my counting houfe,and feeing 
the angells fmiling vpon mee,I comfort my 
felfc againft all thofe fcorncfull fpecches. So 
may not the faithfull minifters of Chrift doe 
in the likecafe when the world fcoffcs at them? 
thatwhenasitisfaidunto thcm,as it wasfaid 
vnto Eltjha Come Vf theubald-pxte^Cemenp thou 
bald-fate : may not they counterpoize this, 
J when as they goehome and come into their 
clofets and looke upon the charter , and the 
commifsM thar they have from God, that they 
haveacommiflion from the God ofheaven,to 
be his fervants,inchoife imploymentsrmaynot 
they fay tothemfelves,did not God appoint 
us to walkcin this way i did hee not fetus in 
this place and office? and he it is that faith,/ 
will hontur thee^ it is enough that he faith I 
mil dee it y he hath not promifed that the raf- 
callity of the world fliall honour them, but 
that hee himfelfewill doc it, and laudari a lau- 

K 2 date 

' ■*■!■.. 


^ 1 .^^ ^^^»^i^**^^ , *" ■ ■■ — *«^«*— ^«^>— i^^^^ 

A Sermon upon \ Sam. 2. 3©. 


1 JEccleji* , 

<Atf<? viro,ea dcmum efi vera lavs. i. e. they fhall 
receive honour from one, which is honoura- 
ble indeed^andthat is true honour. To paffe the 
~vfeof reproofe. 

This point may be of good Vfe for inftru&i- 
on, to inltrud all fores and conditions. 

Firft, k may be a good Item to thofe that fhalL 
fit at the fterne of the Clnrch^ to take care 
whom they doe give admittance and way to 
in the entrance into the miniflery. It is a me- 
morable ftory ofC0/^/tf/w, the father of Con- 
(lantine the great, that when.he was advanced 
to honour,there were about him, many Pagans, 
and many Christians , and he ( todifcoverwho 
were Chriflians,and who were not ) made an 
edift i that all thofe that were Chriflians,and 
would not wo r (hip the heathen Gods, fhouid 
immediately depart from the Court-,upon this 
all the Pagans flockt about him, and many 
falfe-hearted Chriflians alfo presented their 
fervice to him, to whom he made this anfwer 
nay (faies he) if you mllbeefalfeto your God, 
I will never trufi you to bee a fervant tome. It 
behooveth the governoursof the Church to 
prevent this, that no vnworthy perfons be ad- 
mitted to the office of the miniflery ro bee a 
fervant of God in fochoife animployment. 
It was Itroboams finne, that he made Pnejls of 
the vileft ofthepeople^and it is a foule fhame,and 
finne, that God fhouid be ferved with bafe and 
vnworthy perfons, that fuch fhouid goe fo? 


A Sermon upon i Sam. z. 30. 6p 

his AmbafTadours, that caft a difgrace,and dif- 
honourvpon the office it felfe: the faying is of 
old,e\ y ery blocke is not fit to build in Gods 
houfdy at lead to be a builder, a principall buil- 
der,to bccaMiniller,anddifpeiicerof the my- 
fteries of the Goipell. Therefore this may be 
a good Item to the Church, to take heed who 
they admit into this office. But humbly, by 
way of ihftruftion, I fhall need fay but this s 
There is two things required,to make any 
office warrantable ,and authentike in this cafe : 

1 There muft be an Externall Calling^and 

2 There muft be an Intermit Calling. 
Without the External Calling of the Church 

who can take vponhim,and vfurpe/uch an of- 
fice as this is? 

And without an internall calling ^\vhztx\°ht 
hath the Church to put any into fuch an ho- 
nourable office i therefore it is the Churches 
part, to examine whether they whom they ad- 
mit into this office, have a commiffion from 
God or no : andthefealesofkmuftbe. 


Ability, for matter ofDoftrine,and Integri- 
ty for matter of Converfation • and they that 
doe not bring with them their commiffion 
from God, with thefe feales, fhould not find 
adnaiffion from the Church. 

This maybe zgoodfiem to Magijl rates that 
have C though not the ailing of any Ecclefiafti- 


.*»— ^ 

r-ji 11 ,«■ i «jf 



70 A Sermonupon 1 Sam. 2.39. 1 

call bufines, yet have ) the over-looking of all, 
and are to have a care of the Church, that all 
things goe well with them, to fence and hedge 
about the Minifters that every wilde beaft may 
not tread them downe, that it may not be the 
cheapeft thing in the world, to baffle a Mini- 
fter,whois Gods AmbafTadour,to{Iiffer them 
to bee evilly dealt withall, and fhamefully in- 
treated.-Shall any one i ihalla player,have bet- 
ter quarter,then a Minified this is a hard thing: 
it therefore concernes the Magiftrates (if this be 
an honourable place ) to fence it 5 that there 
may not be liberty to difhonour it, by every 
one that pleafeth. 

It may bcagood Itemtoall Ministers domain- 
taine the honour of their place, and not to blc- 
mifh or evacuate it with their vnworthines,thc 
place it felf ishonorable,& (bmc men may caft 
a luftre,and honour upon the place, and fome 
men may again defile it, and difgrace it,and ex- 
pofeitto contempt and derifion, as hefaidof 
the learned Cardinall,he was a learned man, 
and for it was advanced to a Cardinallfhip, but 
when he came to that advancement, quo demum 
major to melior^ he did adorne thefcarlet robe 
that hee wore with more then fcarlet worth. 
Let everyone labour to adorne the place, and/ 
advance the honour pftheplaceby his worthi- 
ncs, and take heed hee doe not make the place 
vile, for his perfons fake, but take notice of 
thoic things, that makes the minhtery truely 


A Sermon upon i Sam. X. 30. 71 

honourablc,andindeavour after them. As la- 
bour for thofe abilities, that are required, 
and necetfary tofuch a place .-there fhould be 
in men fome competency that way.-that they 
may not bee a fhameto the place oftheMi- 
niftery. And labour to adorne the place with 
diligence, and fidelity in the tvorke of the Lord, 
floth,and negligence, is a contemptible thing, 
and makes men vile and odious. Labour alia 
to adorne it with holine/feof life and conven- 
tion •, without which the other are no more but 
asapearle in the head of a filthy toade.-a pear le 
in the head,and the body all poifon, for men 
to have good and able parts, but (linking and 
rotten lives, ready to poifon every one with 
the report of them •, that is not the way to 
maintain the honour of the miniftery. Labour 
therefore for an vpright life, and [converfati- 
on, which will bee a great credit and ador- 
ning to the office of the miniftery, it growes 
to bee defpicable, when there is a failing in 
this, and a man in the want of it, doth but de- 
grade himfelfeof the honour due to the office. 
This might alfo bee a caveat to all Candi- 
dates y to thofe that arc to enter upon the ntmfte- 
ry refpecially to fuch as are every way vnfit 
and vnworthy for it; doe you defpife the ho- 
nourable place of the miniftery, that you will 
bee ready tothruft your fcluesinto it, before 
God calls you, and their be worth in you to 
. fit you for it K take heed of this, for elfe it 
\ __ will 


7& A Sermon upon i S au.z.^o. 

?. Pop ul 'i 
Agnofcant et 

i. o/Equabili 

■2 Noblli Stl 

will bee your great finne, and your exceeding 

This may bee a" good $tem to the people, 
in a word, to teach them what apprehenfi- 
ons, they fliould have concerning the Minijlers, 
that they would acknowledge this honour, 
and carry themfelues accordingly, and there be 
3 . things I will mention, 

Firft, It is fit, that the people fliould give 
them honourable rejpeci,m iucha proportion as 
is meet,an honourable countenance is due to them 
that are in an honourable place. 

Secondly an honourable maintenance is as due, 
it isavaine thingtofeta man high in refpe&y 
and to ftarve a man in his meanes. 

There is an honour of Maintenance, zs well as 
of Countenance, and it is impoflible the repute' 
of the Minifterfliould be kept up, without an- 
honourable maintenance. It hath beene faid' 
of fome of the City, that their manner is to 
deale with their Minifies, as Carry ers doe with 
their horfes, to lay heavy burthens upon them, 
exaft worke enough-, but they fhall have but 
eafie commons, and then to recompence this, 
they (hall have bells hung about their necks^ 
they (hall be commended and applauded high- 
ly for excellent Minifters, and great paines- ta- 
kers, but good words will not fill hungry bel- 
lies,nOr cover naked backes, nor fit a fchol- 
ler with a Library. But that no man may mi- 
ftake me, I know there is no worthy Ghrifti- 


. <iA Sermon upon i Sam. 2. 30. 73 

an but afcfljdhT}$rhcJbo«ghcofthi5,thffrc feari 

. bat is fine from focba 
carriage, yet you know there u\ny bee vn« 
worthy culiions whole pra- Ij fukii*/g 
kkfoggifb (nhkroisjlrcd. wil be ready to eroi . I . 
i grumblcattheexpence ofa penny, for tbc 
maintenance of the divine candle, that waiter h 
jt felfe to give light unto them.,.- that will ra- 
ther die to lave charges, then fpend money to 
fave their Jives Jt is a faying,that lie that needs 
the lampe will not gluten to give oyle to pre- 
ferveit : but yet many there are who had rather 
live \x\th$ {kndew >of dcatl/. y zhcn bee at coil: to 
preferve the V/g'/ij of life, I have heard it hath 
beene abicrved by ibrae, as an unqi/all car- 
riage in Mi/iifters, who ; will plead earncftly, 
for their owne dues, and yet deny God his : 
Some have obfervedthis as an unequal! kinde 
ofcarria^vbutliiKiy tellyoiut is unequallto 
force Minifters to plead for their right 
untill they bee hoarfe^ even then when 
they fhouldbe giving of God hisdue,andthe 
people theirs : but I fuppofe there is no reaib- 
nabk man, but will thinke that an honoura- 
ble maintenance is due to an honourable fer- 

Laftly. There is an honour of obedience y and 
fervice, which isthechiefeft of all, if they be 
in an honourable place 5 then whatfoevcrthey 
do by vertueof their commiifion/uch as they 
have good warrant for from God, take heed 
L L how 


l '• 

74 A Sermon upon 1 S a m . 2 . \o. 

i &£otiva. 
Ret a^uiu:> 

vitus, In 
f Deum t 

how any man kicke or fpurne againft them 3 but 
let us fay as Cornelius faid to Peter , Loexve are all 
here ready to heare all things that are commanded \ 
thee of God. We muft looke up unto God there- 
fore as helayesthe charge upon theminiftery 
and fo we muft take our charge from them 5 and 
\ yeeld obedience anfwerably . 

To adde a word or two by way of motive. 
It is not bec&ife I would plead my o wne caufe 
or the caufe of others, that are of my coate, for 
I doe not frequently harpe upon thefe things, 
neither doe I comp!aine-,for honour,God hath 
given mee more then my expe&ation , and for 
maintenance, fufficient according to my defire. , 
So that it is not for any private refpe& to my 
fclf.But the motives I defire to commend unto 
you,areinrefpe&ofyourfelves. Two things 
I (hall but mention. 

Firftofall confideritis agreatftnne y not to 
give the minifters of God, thofe honourable 
refpe&s of obfervance, and obedience, as is 
meetetodoe. It is a-finne againft God.Andaftn 
againft amansfelfe. 

A finne againft God, the injury and difho- 
nour that is done to any of the melfengers-, and 
ambaffadours of God, reflets upon Godhim- 
felfe,God takes it as done to himfelfe,it being 
done to his minifters and meflcngers. So that 
in this refpeft, we (hall be found eto^xeivto be 
fighters againit God himfclfe. And as his a fin 
againft God-, 


A Sermon upon i Sam. 2. }©. 


So it is zfinne againft our fehes, you are here- 
in moft injurious to your felues, for by this 
meanes you hinder the efficacy^ and powerfull 
working of the Miniftery of the word upon 
your owne foules, there is no greater impedi- 
ment,and chec king bufines to hinder the recei- 
ving of good from any minifter, then when a 
man is anticipated with bafe^and meane,& low 
conceits of him, if men contemne their perfems 
ortheircallings, and give them not the honour 
in their hearts whkh is due to is a migh- 
ty let and impediment, of their improvement 
and advantage in goodnes, by their miniftery. 
So that it is a fin againft God, and a fin againft 
our felves, but then 

Doe but confidcr, rrhat mil be the endandiffuc 
offinne^tin owesamaaa fpight, and will pay 
him home one day. God will not fuffer fin un- 
punifhed : Efpecially a finne of this nature, that 
ftrikes, and reflects to upon himfelfe, hee hath 
faid, touch not mine annointed, and doe my prophets 
no harme, if we therefore faile in this duty, God 
will not faile to meetc with us for it another 
day. It is reported, that Rome was deftroyed 
to the ground, for ibrac abufes that were offred 
to an AmbafTadourthat was fent unto it. And 
David wc know never played any fuch haifli 
play in all his life, as he did to the Ammonites^ 
that defpitefully ufed his AmbafTadours 5 which 
he fent unto them, when they jhaved their beards 
and cut their mtes^tet us take heed of abufing the 

L 2 mefTen- ; 

Veve acerbi, 


76 4S ermonu P mi ^ Am> ' 1 ^o. 


rneflengers of God ; of cutting their coatck in 
any kind,ofcuccingthcmfhort of. their tythes 
aslbme doe that allow not them ncedhiJliiram- 
■tcnance^even fo imichas is touicccjlity^that if 
the minifters themfelues fliould cut their coates 
according to their c loath, they muft be forced 
to goein part naked. Let us take heed of this, 
asalfo give untothera., all due refpecls.vffibfir- 
<v<ince^nd obedience as is meete, fonf.jwcdo not 
doeit^-we finneagainft God,and God will not 
put up at our hands the indignities we of- 
fer todrofe who are under his owne pro- 
tedion^ that are his jaaeflcngers, and 
Ambaffadours, God will take it 
highly, and ounift} it 



I I'M 




. i r m 






In two Sermons. 

BY - 


Dodtor in Divinity , fometimcs Fellow of 
Irnmanuel Colledge in Cambridge, late of 

i^ildermArtburie , London. 

Amos J. 14. 

Seekc good> and not evt/Ijthat you may live. 


Printed by R.B. for lehnBellamie, Henry Overton, 
John ^thwelly and Ratpb Smith, j 6 4 o . 

"ii *■ ' 

• . 

AMethodicall Anatyfis of the chicfc Points handled in 
thefc Sermons, on Jeremie 45. Ltjlverf. 

CMc(Iagc,Cl From Cod. 
1 Summe. Record of a Prophecy, few byway of< <^i By /eramtb, 

^Letter, £$ To Barui 
z PjrticiHaii, the Pro,>hcc 

l Tenders the ihength of his commiflion, wherein wc have, 

i The infalption of the Piophecv,co tuning the cucuniRancc o> 

{i Pcrlbns. 
1 Occalion, intimated in the time circumfcribca, 
J 1 Generally, by the Ad. 
I a Particularly, by the time. 
F.ipcrfcription of the letter. 
a Delivers the fummc of his errand, or negotiation, which I may propound 
1 Metaphorically, like a 
"1 Chyrurgian, the 

Ci Impofthumation of 
i Sore of B^rucb gently opened, J humours. 

tenderly toucht, being jz Inflammation of fpi- 

C r ' rs * 
>i Salve of God skilfully applied, in a PhiOer 

x Cofrofivc. 

'i Strong, to eat out the proud flefh , and abate the 

I fwelling . 

I I Sharpe, to cut the tough humour, and mitigate 
tbc raging. 

a Iacarnative. 

\T 1 Though it were E- 
.1 Drawing, 3 pidemicall, 

\z Healing, that thewound^a Should not prove 

C. mortall. 
L» PhyGtian, 

Si Redundancy of humours pec- 
cant, Plcthory. 

anlino trom 

"Si Deficienc 
£ thymic. 

ency of fpiiits, Lipo- 

z Pradick-, of remedie. 

i Ealing nature, and dif- 5 t Gentle preparative pill, 
burthening, by a £ i Sharp purgative potion. 

a Raifing nature , and begetting good bloud, fpirits^by a 
"*l Strengthening Eleciuaiy, rectifying the part 
I affected. 

ii Soverngnc cordiall , fortifying the heart de- 
a Properly, like a Divine, BdTucbs cafe of confeience. 

A z i Pl.u .cly 




Plaincly propounded, cemplaint of 
$ i Dtfbrtion. 

Punctually refolvcdj cured, for which two things Are, 


J i Strong and cle:ire conviction. 
2 i SvOcetand fh&rpe Rcprehenlion. 
i Piefcru-cd, jjamething by way of, 
Sptf'itual! and grave Instruction. 
Sweet Confolation. 
r G.-ncr::ll,G:>dsgracious careof him. 
2- Particular circtiiiiitai'.ccs, commending that grace. 

.i Singularity among the many perilling • he in the 

^ -.eateft danger preferved. 
i Sufficiency tor the ro^ine, what ever became of o- 
ihrr things, he mould have his lifegivrn him for 
a prey wherefoevcr.hc went. > 
z ObfemtionSy ^om the 

fi Co.mmimon, 

fi Tjod take? particular notice of his meaneft Terrains, to provide for 
them, ami thcil meaneft (erviccs,to.requitc them^rathev than frjle, 
in H more than ordinary, yea no lefle than honorary way. Baikchs 
prrfon ^nd (e: vi c c mesne, but leremies W iiter 3 set a Prophet is dif- 
p atehed to Inn, a<id a particular Propheeie directed to htm, and up. 

i on record for .ill pofterityu 

* i Hard Cervices have high promifes , and great adventures good af- 
fu ranees. 
$ He that is imployed in notable anddnngefous fervice, had need be 

raifcd to a generous and noble fpirir. 
4 Gods authority mould be enough to beare us againft all humane 

L difficulty. 

1 Negotiation. 

\ +- i Generous fpirits are apt to ffivn* and llitink in dangerous fcfVice. 
\ K i Gods choiceit fcrvancs be Tub jecteven to the fharpcfj tryals. 

5 1 Humane infirmity is apt to be querulous* even agamft God, cfpecially 
when we arc in mifcry and calamities. 
\ God takes nqnee ivfcnof our words^ wherein it is facill,but not free, 
to offend, 
a Remedy, in 

fi Generall. 

5i God is not all fire and [word again ft every fin znd /inner. 
a God is plcafcd iu goodnclf: to condefcend and accommodate hira/elf 
I to otH- wcaknCiTj. 


I a Spcciall, from the 

i Whole 



WitIiG6ds Spirit, of< 

Ir Gods Method, 
obfc-LVin?, the due 

(i Whole precede. 

i God provoked will not fpare (lusowne) to placke up what be 

hath planted, even whole lotions. 
t In the grcatcit fury againft fiiiners, God forgets not the fwceuft 
mercy to his Saints. 

3 A drooping fainting fpuit is a tender thing,aftd requires all tender 


4 If we would recover any, we mull go about it With Gods Spitit^ 

andin Gods method. 

i HolincGc. 
i Mcekncffe. 
I Wifdofne. 

Order, and ginag the patient. 
Ecjuall indifferent hearing- 
i Candid ingenuous j.idginginierfrctitig. 
^Rationall faire proceeding ; in gcoerail ," and in par- 
4 Strong clcare convincing. 
< Sharpe fweet reproving. 
f» Sound grave inituifring. 
7 Seafonablc neeeffary comforting. 
\_i Peculrar promife made to Buucb* 

{l Lire is a precious prey in publike judgements, and Common ca- 
i God can and doth fecure the lnr of his in the woiit times when 
<j i Duties mnft be difcharged in what foe ye r danger or difficulties. 
^4 The bolicfrgrtateft adventuring, in Gods caufe, is the beft in- 
f Gene rail promifes fuffice , though wee hare no pecnliar pr{. 
^ viledges. 
a Singular : For. a godly man, a Earache that ftipaid be exemplary to others, 
to be all for himfclf'c,to aimc at g*cit -things, to leek ihctn greedily, when 
Gods j idgcmcntsare abtoad, and his Churches drown'din mifery, cfpe- 
cially, is a thing mod untc afonable, ignoble, aod uaconfciooablc. 
1 explication. 

(' i Predicate, imp! yed in forme of propounding by interrogation . 
y- (i Drammaticall. 

*\i Rhctoricall. 
Scope, m- J i Fafto., dcLz Jure. 
Scnfe, < i Affirmes, proves the fact, 
it \z Denies, reproves the fault, a* 
i Vnreafonable,isitrcafon ? 
i Ignoble, uncomely : Arc yon not a flume 
3 . Vnconfcionable, arc you not fclfc- condemned? 
^x Subjtft, cxpreft with Accent Emphifis in every Word. I 

I Forthyfelfe. 

i What is meant by fclfc , 

r i True intention, 

i Perfection, welfare of foule, body. 
*» Satisfaction of reafon, will, perfect, perverted. 
Accommodation fen iifc of both, Uwfuil, luihull. 
<\ z Full excention : Our fclfe. 
"*i Orcumfcnbcd . 
•x Divided. 
u j Multiplied. 
\j Necdfull interpretation. It may be confidercd in 

'I Conjunction or oppofition to 
God J i Publike. 

. ; 2 Good of i-i Neighbour. 
% Concomitancy or predominancy. 

How we may or may not feek our fclves. 

We m3y and muft in conjunction, concomitancy, fo it be 
Ti Subordinately, 
'i Sociably. 
u $ Soberly. 
'z We may not, but muft $ i Oppofition. 
deny our feUes in li Predominancy, 
a Great things. 

"*! What is great in ft Heavenly. 

I Reality, fancy, things l^i Earthly. 
z Absolutely, comparative- fi Seafon. 
ly and refpe&ively to 
I Portion of others, 
z My own p roportion, 
make judge 

How we may ©r not, 

feek them we 

k i lVkeheedof comparifon. 




L* Perfon, above 
i Competence. 
i Confcience. 
1 Providence. 

May, great. 

fi Really. 

U Abfolutely. 


t Make choice of proportion. 

Explication, i Subject. 
3 Seekeft. 

What to feeke. 

i Proviaence. 
z Confcience. 
* Pcifon. Li Competence. 


i Imports the ac"t of. 

De voire. 
Implies the manner, f i Right, 
whether it be (x Wrong.- 

ow We may or may not. 

i VVi 

i We any and mud fcek,but knov?C r Gift moil comfortable, 

,3 2 Purchafe mod chargeable. 

I Wc msy not feekc. A Seeking duty f x ConfcionaL 

' Li Commendable , 


i Immoderately, ^ i Dcfi^ne. 
with height of J i Defire. 
i Inordinately, £} Dcvoire. 

1 Impioufly, f 1 VVithdcpendancy on the Devill. 
vUf. It Without dependency on God. 

2 Injurioufly, f 1 Equity: whether to pi Community, 
againft Lx Ch.irity. ! w z Propriety. 

Thou, a goc'ly man, a Levitc, a Barucb. 
1 Who may not, a godly man. 

1 Reputedly, ( 1 Profeflion. 
for Li Eftimation. 

1 Really, f 1 Afteftion. 

1.1 Li Convcrfation. 
5 Renownedly, f 1 Promotion, 
for Li Perfection, 

i How he may or not. 

(1 None may. pi Lawfull it may be. 
Li Such leaft. L2 Watchfullhemult be. 

1 What times of pub- f 1 Calamity. 
J ike, common \jx ludgement. 

1 Incumbent. 

2 Impendent. 1 At any time. r>i Vnrcafonable. 
How we may or not. z Then leaft of all,it < a Ignoble, uncomely. 

2 Application. 

being moft C$ Vnconfciojiable. 

1 Beware you be not for 
Your fclfc. 

^1 Lamentation. \ \i Great thin°s. 

)i Examination. J *i I Seeking greedily. 

(.? Exhoitation. IbefccchyouA A Godly fiaruebs at leaft. 

4 IneviU times. 

c\ Vnreafonable. 
Confidcr hoWitis'Sz- Ignoble. 

(-} Vnconfcionablc. 








Jeremiah ^5. laft Verfe, 

beginning of the Verfe. 

Seekefl thou great things for thy 
Jelfe? Seefy them not. 

His Chapter being one of the 
(horteftin the Bible, I fliall de- 
fire to prefcnt fome generall 
obfervations out of the whole 
Chapter, and then faftenupon 
particulars . The words that Je- 
remiah the Prophet [pake unto Bar tick the fin of&c. 

~i i jfi. From God. 

The words are words^ 

of Prophecy,by way^ 2 . By lercmiab. 
ofMeffage or Letter^ J# roBdrucb . 

/• 1 . He tende rs the ftrength 
V of his Commillion, with 
In the Particularsj fome circumftances. 
of the Letter ,^) 2. He delivers the fubftance 

,^2. He deli 
/ of his E 
>> tiation. 

Errand and Nego 



2 f XarncUs Sore gen tly opened, 

Theftrengthofhis CommirTion appeares 
out of. the Circurr fiances, noted in the be- 


There be twothings in reference to the Let 
fcri for fo I exprefTe it . 

_. T r . . X 1 - ThePerfons. 
i. The Infcnptionof^ 

the Prophecy in thc^ , % The circumfcrifti 
i. ^containing. £ onohime# 

The perfon/^rfwjj that was imployed^and the 
perfon Baruch,io whom it was fent. 

fi. Generally, 
And the Time circumfcribed^ by the A&. 
by a double Circumftance,j2. Particularly, 

£ by the Time. 
i . In the Time when Baruch wrote all thefe 
words from the mouth of leremy the Prophet, 
| Now for the time, I fhall defire you at leafure 
(becaufe it is materiall for underflanding this 
Chapter) to perufe the 36. Chapter of Jeremy, 
and there is mentioned a double Commiflion, 
and a double Writing , wherein God com- 
mands ler.emyxoufc Baruch to write the Role, 
containing the words he was to deliver againfl 
ludah ,and to read and publifhthcm in the eares 
of the people, leremy himfelfe being then fhut 
up. And this Baruch did. Upon which,the 
Princes having tydings thereof, were fomc- 
what affc&ed with it, fo that they would have 
a fecond reading of it.before them; and fo they 
laid up the Role j with an intent itfhouldnot 


die with them , but they would communicate 
it to the King, which they did, andhecaufed 
the Role to be burnt, fitting in his Winter- 
houfe, when it was read by the fire, &c. 

Thenthere is a fecond Commiflion grant- 
ed : they did not mend themfelves with this , 
thinking to efcape Gods judgements: forthere 
was a fecond ConimifiTion, with additions of 
more words, and that was all they got. This 
relates the Story. 

2. Then there is a fecond Circumfcri- 
ption of the time, in what yeare it was, In the 
fourth yeare of lhojakitn fonne of lofuxh: and 
then which of thofe times gave the occafion to 
the complaint of Baruch , and was the hint of 
this Prophecy. Some have thought it was up- 
on the fecond time , that then he began to 
fhvinke, having feenc the expteffion of wrath 
and difplcafure to increafe , God ( faith 
he) hath added forrow to my forrow . but the 
Circumfcriptionoftime, was in the fourth 
yeare of the King,asitappearesby comparing 
it with the firft time. Upon the firft time that 
God commands Ieremy to caufe a Role to bee 
written, lercm) cals for Barttcb to do it:and the 
fecond time he begins to fhrugg at this, leremj 
being (hut up 5 and now the bbertieof fpeech 
dangerous, and fo Barucb was afraid he mould 
come to be a lliarer with leremy, and therefore 
was af raid.Hereupon God was plcafed to give 
this Prophecy , to encourage him , for it was 

B 2 then 

*Baruchs Sore gen tly open ed, 

then in lerufaUm grown to that height, that the 
Word of God was accounted little better then 
a Libell, and the Preaching or pubbfliing of it, 
little better then fedition, as in that plainly ap- 
peares. But now to go on with that which re- 
aiaincs t&JMrttib. 

2. There is the Super fcription of the Letter, 
Thus faith the Lord to thee Baruch, &c. 

This makes all apparant which I faid,/<7?- 
mtcs tender of the ftrength of hisCommifflon, 
and authority, and warrant, upon which he ut- 
ters this MefTage. 

2 .There follows the fumm of his Negotia- 
tion,andthe contents of his meffage and Com- 
mifllon.and may be not amifle to expreffe this. 

x , , . .. ri. Asa Chirureion. 
Metaphorically-^ AsaPhyflti * # 

Barnchs fore , gently 


I.Asa Chirurgion 

ion, \ opened and tend vly 
it containes thefe-^ touched. ( 

two things. Ji. Gods falve, skilfully 

£ applyed. 

fi. An Impofhun K*an 
i. The fore of Baruchty ofHui: ours. 

hefeemestohave. ")2. An Inflammation 

£ of Spirits. 

His griefe is, he complaines of mi feries and 
Aches, forrow upon forrow , and I find no 
rcftto my bones. | 

2 Then. 

Gods Salve skilfully apply cd. 

i. A Corrofive Plai 
ftcr, which is. 

s i . Str< 
l thepr 

-J batetl 


2. Then the S live that God applies for cure, 
is a foveraigne Salve, andconfifts of divers 
particular Plaifters: For there is a double Cor- 
rof ive,and a double Lenitive, which he applies 
to make a perfect cure. 

Strong, to er.te out 

oud flefh,anda- 


Sharpe, to cut the 

tough humour , and 

mitigate the raging. 

A Drawing. 

A healing Plaifter, which 
allures him 3 and makes ir 
good , that though the 
wound and difeafe we; e F- 
pidemicall , yet it fhoul; 
notbemortalh God would 
deftroyall fkfh /here, but 
he would give him his life 
for a prey. 

2. OrtoexpreiTcitinthew r ayof a Pinyfiti- 

Ci. The Prognofticke of Burnchi] 
There is< Maladie. 

C2 .The Pratficke of Gods Remedy 
i .Redundancie of humors 
2. Deficiency of Spirits, 

A Lipothymy •• 

B 3 The 


i. The Progno 
flick of Bantcbs 
Malady it was. 

TZaruch's Sore gently opened \ 

the fpirits failing , and would not fupport him 
in the bufineffe he was about , and in that ftate 
and condition he was in, and according to this. 
2 .The Pra&ique of Gods Remedy follows, 
in a fweet way according to Rules. 

i . The firft way of Cure is by eafing of 
Nature,by purging away evill and peccant hu- 
mours,disburdening niture oft'hem. 

i . By a gentle and prepara- 

Which is donc.^ tivc R Pill - n 

2. By a fharpeand purga- 
tive Potion. 

•2. Then there is not only eafing of Nature, 
but a raifing of Nature , breeding good blood 
and fpirits againe by other Phy fickc which he 
ufes, which is. 

i. Firft,a ftrengthening Ele&uary, re&ifi- 
ing the part affe&cd. 

.2 . Then a Soveraigne Cordiall, fortifying 
the heart deje<3ed,to corroborate his fpirits a- 
gainft all difficulties he was to undergoe. 

2. Secondly, more properly as a Divine. 
We have in this, the whole fubftancc of the 
Commiflion , which Jeremy delivers unto 

i. Wee have Mdnumxzk of confeience 
plai'nly propounded, verf 3 . What was it he 
complained of i viz,, of the condition he was 
in, or of thefervice he was put upon, being 
now fct upon theCannions mouth,a complaint 

2. And 

(^Wx cS'^/t;^ sty/fully apply ed. 

2 .And then fccondlyjie punctually refolves 
this cafe of confcicncc propounded , and fo 
counfcll is given for cure of thediftemper he 
was in-, wherein there is fomcthingprcmifed 
for refohjtion and fatisfaftion,to make way for 
the Cure. 

i . There is a ftrong and cleare conviction 
by an invincible argument/ that he was in an 
unreafonable temper 5 be'caufe ( faith God) I 
breake down what I have built, and pluck up 
what I have planted : This is a ftrong convi- 
dion , which God began w.ithall to convince 
his reafon: and then. 

2 . Secondly, there is a fweer, but fh lrp re- 
prehenfion after conviction : the reproofethat 
comes, though it be with a gentle hand, yet 
there is not a word but hatha fting in it,and an 
edge toprkk Barucb and make him fmarc, if it 
beierioufly confidered 5 ^Andfeekefl thou great 
\ things- for thyfe/fe f Art thou greedy in fceking 
ofthefeforthy felfer* Thou* A godly man, 
and a Barucb too, and a Levite f And thefe fad 
times of publike judgement and calamity I Is 
this a ti me to feeke great matters for thy firlfc/* 
There is not a word but hath an accent, and an 
Emphafis upon it , and (hewes the unreafona- 
blencfle of the temper he was in. 

Thefe things are premifed, for all thefe did 
not the -cure,but only made way, as the needle 
makes way for the thread, fothis makes way : 
but there muft be fomewhat elfc to temper 



c Barnchs Sore gently opened. 

the fpirits oiBarnch aright, therefore there arc 
two other things prefcribed. 

i. Firft, by way of fpirituall and grave in- 
ft r uft ion, Seeke them not, &c. 

2. By way of fweet Confolation ; by which 
God doth fortifie and corroborate his fpirits, 
tofatisfiehim, that he will not dealeharfhly 
with him, or overburden him in the fervice, in 
which he puts him : which is. 

i. Generall, contenting the afTurance of 
Gods gracious favour and care over him, that 
he doth not flight and negleft him,and Squan- 
der away his life , as though it were a thing 
vile,that God regards it not,to fpill it upon the 
ground,for no ufe and fervice: but God aflures 
him hee will have a care of him , for the 
maine, howfoever he rauft undergoe difficul- 
ties and dangers. 

2. Particular, In the circumftances com- 
mending that grace and favour : where i . The 
Angularity of it, that is, when thoufands fhall 
fall at his right hand, and ten thoufands on his 
left, when God would deftroy the whole land, 
yet he fhould be fafe. 2 . The fufficiencie for 
the maine \ that God would give him his life 
for a prey^and that was fuch a blefling,is God 
in his efteeme counted fufficient for Baruch to 
be contented wit hall. 

Now to come to the feverall obfervations, 
which may be of Angular ufc as they arifc out 
of the whole Chapter* 


Gods Salve skilfully apply ed. 

To begin with that that is firft in the Chapter, 
ws.thc ComraifTion, with the Authority of the 
ComniifTion. And then afterwards to propound 
fomthing out of the Sujiime of this Negotiation: 
Briefly in all. 

The firft thing that I obferve out of the Infcri- 
ption and the reft of the Circumstances, which 
lets out the Authority of the Commiffion , is 
this: wc, 

God takes particular notice of the meanefl fervants 
of his, to provide for them^ and of the meanefi 
fervice of theirs, to nquite them, rather than 
fade in a mere than ordinary, yea no leffi than 
honorary way . 

Every branch of the obfervation is ckare in the 
Text, Baruch he was but an ordinary man, the fer- 
Vant to the Prophet leremie, who was no great 
man, and yet we fee God takes particular notice 
of Baruch, and particular care of him j yea rather 
than he fhould be disheartened , God doth it in a 
more than ordinary, yea in an honorary way $ to 
fend a Prophet to him, to beftow a Prophecy up- 
on him,to have a Prophecy upon record of Gods 
familiar tender care towards one man, Thus faith 
the Lord to thee, O Baruch. And this allures cverv 
Chriftian, that there is not themeaneft of Gods 
fervants, nor the meanefl fervice(for this was but 
a meane fervice to be a writer to a Prophet, and a 
reader of that which he had written , yet contri- 
buting, dnd being fubfervient to the honour an J 
glory of God, and being in his fervice,) God ac- 
cepts of it,and takes notice of it,and meets it. and 

C anfwers 

Obferv. 1. 




- — - - - i ■ - ■ — ^— — — — — 

TS&ruchs Son gently opened y 

anfwers it fo honourably , as wee fee it here. 

This may be a fweet com for: to every Chrifti- 
an, to<confider, that as it is with a pi&ure ingenu- 
ouflydrawne, itcafts its eye upon every one in 
the roome: it is lo with all the whole world, efpe- 
cially all thofe that aiehis,he cafts a fpeciallcye 
upon every one of them in particular. And this 
would make us ftand in awe of God, of the infi- 
nite Ma jefty of God, that can comprehend and 
looke upon all a mans courfes, and particulars in 
the world , that haih an indifferent refpeft to all, 
yet hatha fingular refpeft tohisfeivants. This 
confideration (hould wonderfully awe us. 

Secondly, note out of the Introduction to the 

That harder vices have high promijes * and great 
adventures, good affkrances . 

God is not fo uncquall and harflbto his fer- 
vants , but when he puts them upon extraordina- 
ry dangers, he furnifhes them with extraordinary 
courage: Bariich was here to go about an hazar- 
dous fcrvicc , at Gods command he dorh fo. 
There was ground enough in reafon, it was not a 
mcere fearefull imagination in his braine, but 
there was reality in the thing, and there God is 
pleafcd to affoord him a fptciall Prophtcie to be 
his warrant and band . 

Be that is imploded in notable and danger om for vi- 
ces y had need be raifedto a noble and generom 

It is not for every cowa*! to be put upon the 
Canniors mouth, and pufhof Pike, they have 


(jod's Salve skilfully apply ed. 


need of raifcd and elevated fpiiits: therefore 
God takes care of his fervant Baruch, to encou- 
rage and ftrcngthen him, and put a noble fpirit in- 
to him , becaufe he was imployed in a fervice 
which was hazardable. 
Laftly, take one more, 
Gods authority is frfficient fecitrity to undertake 

any difficulties. 
And therefore it is often repeated here , as if 
that were enough without any contradi&ion , if 
wc have Gods warrant and his command for any 
bufinefTe. Shall ufbfilom fay to his fervants, Bo 
this, I have commanded yo* y feare not \ and fliall 
not Gods fervants take his authority for fecurity 
enough l God doth fuppofe that here , that all 
the labour is loft, if his authority be not able to 
beare up the foule. If a man cannot reft fecurc , 
then God lofes his fcope: He gives him a Pro- 
phecy to that purpofc, and fets to his hand and 
fealc that he fets him about it, and will looke to 
him in it. If this be not fure enough,which muft 
be to every one that knowes what God is 5 there 
can be no doubt or fcruple made. 

But to come to the Negotiation it felfe, and to 
the foveraigne falve and cure. Something wc 
have briefly to take notice of out of the malady, 
which Baruch fell into , that weaknefle of fpirit, 
that faintnefle of heart; cither in regard of the 
fad condition of thofe times, for it was nearethe 
deftru&ion of lerufilem ,when Nebuchadnezar was 
(hortly after to come, and take the city, and carric 
them away captive to Babylon : It was a little be- 

C 2 fore 

Obferv. 1V\ 


■ ■ ■ ■ ■ — — ■ — ■ ■ ^ ' ' ' " ' ' ' ™ ' " ' ' ' 

'Baruch's Sore gently opened \ 

obferv. J. 


fore that time ^ or it was In regard of the iadnefTc 
of the condition he was in • this is mofl probable 
to be fo, coniidering that he was imployed in a 
moft dangerous fcrvice, he was commanded to 
read, and to do that which is fo hazardablc , and | 
of fo doubtfull a confequence, the world not be- 
ing capable of good councell , therefore at that 
time being put upon the fervice , thence is that 
weaknefleof fpirit, that troubles and (hakes, and 
unfits him much- out of this fomc few things 

Even good men and generous Jpirits are apt enough 
to Jhrug and firwke when they come to be put 
upon dangerous fervice. 
It is a cafe that may befall a good man , and a 
couragious man 3 that when a man fees dangers , 
though he be thinking with himfclfe that he could 
undergo any difficulty, efpecially when he comes 
frefli in his thoughts, from God, and full of God. 
Yet when he comes to fee the ftormes and thun- 
der of the Cannions, and the bullets flying about 
his eares - } a good man may have relu&s , as in 
wr.rre, fo in this cafe, the beft and moft daring fpi- 
rir. may find it, and it is no wonder to be fo in fuch 
fad times : This was upon fuppofition of the fer- 
vice he was put upon. It may be fuppofed like- 
wife, that there was fome danger in theapprehen- 
fion of this fad condition of the times, whereup- 
on this grew: and thence to propound another 

That even Gods choiceft fcrvants , and fuch 04 arc 
beft, arc apt to be querulous jvhen they are in mi- 
I fery, and under calamity . Poore 

God's Salve skilfully apply ed. 



Pooreaffiiftcd men arc full of complaints^ and 
fo weake and lick men that are under any burden, 
it is an ordinary thing to complaine, and through 
infirmity of nature, they will breake out, even a- 
gainflGod; we are ready to thinke God deales 
hardily with us, for here was fuch an intimation, 
Gohidds [orrtnvto my (orrow , as if he had dealt | 
hardly with trial. Humane infirmity is apt to be 
querulous when it is under dangers. Therefore 
wc fliould not be apt to cenfure that there is no 
piety where there is paflion, but labour fo much 
the more to fortifieour felveswith ftrength, to 
fcnce,and fie our felves with ftrength againft times 
of tryall, that we may lay our hands upon our 
mouthes, and be, as lob, filent, or rather fay as 
he, Blefied be the name of the Lord, that hath given, 
and taken away too; wefhould watch over our. 
felves, and prepare to come, and meet our com- 
plaints, and luffer nothing to breake out to the dif 
honour of God; for wc fee, good men may for- 
get themfelves. 

Then take another obfervation from the fame 

That even good mm are obnoxious to fharpe and objerv.lll* 
heavy try a! s. 

The Saints of God in their time have their 
diare and portion,fome way or othcr,though God 
made diftindions, yet they had their part in fome 
fort in the common calamities, for there could 
not come fuch a deluge to carie them out of their 
kingdome, but many of Gods people had the 
fenfeof it, we fee an example in thefongof old 




\ 4. \ 'Baracb's Sore gently opened, j 




Simeon, which is pregnant for it.and even through 
thy foule fhall a fvvorc 1 pierce, even the beft Chri- 
ftiaisare fubje&tofharpeaffii&ions, asfharpeas 
any fword, and that to the foule , and fuch as not 
onely fcorcheth the foule , butpierceth through 
and through, experience alfo teacheth it. To.add 
one thing more : 

God takes notice of all our words, and our very ex- 
prep ons in ever) fiate and condition , and not 
onely of our carriage : Jo that , though it be fa- 
cile,yet not free to offend in them. 
All the * Crifis of our diftemper lies upon the 
tongue, all breaks out in words. Thou haft faid. 
Ever in complaining words : God takes notice of 
our words, and we muft be accountable for them. 
It is the cafieft to offend in the tongue, and he is a 
perfeft man that offends not in his tongue •, 
thoughts are not free, nor words, but all muft be 
regulated by the Word of God , and the tongue 
is one of the grcatcft inftruments, for Gods glory 
and honour •, there fhould be the principall watch, 
that nothing fhould pafle the doore of our lips to 
cut our owncthi oats: Words are light things, 
but bring fharpe punifhments: Therefore we 
fhould fet our fclves in Gods prefence, wherefee- 
ver we are, and whatsoever we are doing, making 
confeience , not onely of great matters , but of 
fmall 5 weigh our words, and not onely do , but 
fpeake all by line and level], by weight, and mea- 
fure, every thing exa&ly . He that builds a mud 
wall, may tumble it up, hand overhead, yet it 
muft be with fome care in that too- but if a man 



build a ftatcly Palace,he muft do all by fquare and 
plummet, lie muft be: exaft, lcaft all tumble down 
againe: fo in this cafe, if we care not what be the 
iflue and confequence of our lives , and couifes, 
and words, care not what iwc make of them, in- 
tend no great matter by them, that may be carri- 
ed hand over head,and may be more cheaply done 
without care and watch : but if we intend, as we 
muft be accountable for allthefe, and great ad- 
vantage is to be made by them, we may be juftifi - 
ed or condemned by them, therefore we had need 
to weigh our fteps, and the words of our mouth, 
that they be according to the rule of Gods Word. 
And Co we pafle the malady of Barmh. 

But now for the remedy, and Gods proceed- 
ing : in that there be many fweet and profitable 
obfervations. There be three ranks of them I 
fhailnoteoutof it. 

1. Something general!. 

2. Something fpeciall. 
?. Something particular. 


that Cod is not all fire and fivord dgAinjl every fin 
0fd finrttt 

He dotli not prefentlv, when we are in a fault, 
c: (1 us ©ff,hc di* 1 not call off Baruch, kick him off, 
never look on him againe. God is not all fire and 
(word/ o breath nothing but mine and dcftradiion, 
towrircnll his lawes inbloud, to make nodiftin- 
(flion betwixt fin and fi nners . but there is infinite 
grace and goodneffe in God, that he will oncly 
punifh where there is neaflity , but not where 


obfirv. L 



obj-rv. 11. 

TZarvictis bore gently opened. 


there is a poifibility of cure, yea he will take care 
of the cure of his fervants. 

God is f leafed in goodneffe graciouflj to accommo- 
date him fife to our weakeneffe , and to conde- 
scend to us. 
We fee it was but a weakened, that he was 
unwilling to go on Gods fervice , but was ready 
to complaine , this was but weakeneife, and he 
forgot himfelfe , yet God comes in a fweet way, 
and is fo farre from rejecting him for his weake- 
ned, that he is pleafed to fit him with more 
ftrength , and fecure him more , and fo to prop 
uphisweakencfle. We lhould do welltobeare 
with the infirmities of the weaker , not to call 
them off prefently , but thinke of cure and ac- 
commodation , as much as may be , and to bow 
and ftoope to them. As it hath been an obferva- 
tion, that they that have beene able to bow low. 
eft backwards, it was no argument of weaknefle 
and infirmity, but of ftrength and a&ivity : fo in 
this cafe,it is not an argument of infirmity or pu- 
fillanimity, to yeeld to the weake brethren,fo that 
a man bow not fo low as to offend , but fo as he 
may rife againe with credit. It is an excellent ob- 
fervation the Moralifts have: It is lnvfull to 
ftoope to another, butkisnotlawfull tojoyne 
in the fals of others, to participate in their finnes. 
A man may ftoope and yeeld to weakeneffe , fo 
that he himfelfe fals not into weakneffe , and into 
finne- to yeeld to a man,as f irre as may be with- 
out finne, is requifitc- for it is a fweet thing for 
Chi iftians to gainc the weak by fuch fweet condi- 
tions. Seconcilv> 

Cjod's Salve skjl fully apply ed. 


Secondly, there be fome fpcci:ill obfervations; 
briefly to name J' i. From the whole Proceffe. 
them ; t 2 . From the peculiar Promife. 

God doth take care of the cure , as well as all to 
thinkeof fury j And killings and cutting of his 
creatures . 
That is not the firft thing a wife man will do, if 
his finger ake , to cut it off, but rather to cure it. 
But to take the particulars. 

Firft of all, from that which God premifes for 
an argument of convidlion , to mikzEaruch fee 
his errour : Behold, 1 breake down what I have built, 
and flucke up what 1 have planted , even this whole 
people, this whole land. The obfervation is this . 
That God when he is provoked , will not $ are his 
owne^ to flucke up what he hath planted , even 
whole nations. 
God provoked will forget all relations and in- 
dearements that afiy (lands to him, in legard of 
exlernall profeffion, or priviledges he hath affor- 
ded : but when he is provoked by a continual! 
courfe of finnc, and rebellion againft him with 
impenitency - God infuch cafes fpares not his 
owne people, but proceeds to fearefuil judge- 
ments againft them, againft a whole land, to root 
up and pull downc all from the very foundation: 
and if God doth [o with that, which he hath 
planted 5 topluckeitup , what maybe expe&ed 
in thofe things that he hath not planted I If this 
(hall be done upon fuch provocation , then what 
will he do to that he hath not planted i Every 
vUnt which my heavenly Father bath not planted , 

D fhall 

Obferv. I. 



Obfirv* 11. 


'Barucb's Sore gently opened, 

fhallbe plucked up: If Gods fcivants than aie in 
covenant with him , and make profeflion , (hall 
(mart fo deeply, what (hall Gods enemies { lhail 
not Antichriit downed Shall not Babylon 
downe f If Sion (in fuch cafes,rather than Gods 
honour (hall fuflfer) (lull be ruined, what may 
they expeft £ If the righteous flntll fiercely be fa- 
vea\ where jhall the ungodly and finners appeare f If 
thofe things of Gods owne liking be loath fome, 
with what loathfomenefle will he fpue the other 
out of his mouth? 

When God is in the great eft fury and rage againft 

fmne and ftnners - 7 he dot h not forget t he ftveet- 

eft and under eft mercies to his Saints and 


It is not with God as it is with men 5 when they 

are in a rage ? it may be one fets them out,and they 

flie out upon all and every body they meet with 

in their rage: but God keeps his temper andpo- 

ftureftill, he when he is in the greateft ragea- 

mongft wicked people, that his honour being at 

the ftake, he thinks to come and revenge himfclfe 

upon them, yet in the middelt of the hotteft brunt 

of this , if one of his fervants come in the way, 

there is nothing but fweetnefle and gentlenefle : 

fweet, poore Baruch y how precious is he in Gods 

eyes? and God takes care of hino, to recover him 

out of his infirmhy 3 and fo lets him right. 

Againewefee 3 

That the drooping Jpirit^ thefjirit of weakneffe, is 

a very tender thw? y and had need to be handled 

very tenderly^ to be dealt tenderly wit hall. 


It is not the way to deale hardily with a gentle 
fpirit, there is a difference of fpirits, and diffe- 
rent cafes how they are to be dealt with . As we 
ufe to obfervethe feverall wayes women ufe to 
preferve things 3 if they would preferve groffe 
meats, as flefh , Beefe, and fuch kind of things, 
thebeftway tokeepe them is in Salt and Brine : 
But if they would preferve, as ufefull, thefe ge- 
nerous fruits , as Apricocks , Quinces , and the 
like *, they do not preferve them in Salt , but Su- 
gar: So, in this cafe, there be different fpirits > 
fome rough and boyfterous fpirits, that there is 
no dealing with them, but with breaking of them, 
tough meanes muft be ufed • for tough knots 
muft have tough wedges. There be alfo foft ten- 
der fpirits 5 if their failing be through infirmity 
in a generous fpirit, that hath ingenuity, though it 
hath infirmity , it muft not be fo roughly dealt 
with. There is nothing fo tender as conscience, 
nothing fo tender as anaffli&ed fpirit .every touch 
goes to the heart-, therefore they that deale with 
them, fhould deale tenderly- there is no fuch 
butcherly minde , asofthofe that love to rackd 
tender confeiences , and will fray and affright 
tender fpirits, as if they would winde them a- 
bout their fingers for their own turnes-it is the ba- 
feft and moft barbarous ufage that can be :but then 
particularly ? if we do obferve any failings and 
weakneffe, it is neceflary to do that, which we 
attempt in that kinde, in a right fpirit, and in a 
due way: it is neceflary to be done with a right 
fpirit*. take fome few rules, 

D 2 Firft, 



'Barucb's Sore gently opened, 

Firft, let us go about Godsworke, i. With 
Gods Spirit , and 2 . In Gods method , for the re- 
covering of any diftemper. 

Firft, With Gods ftirit : it is Gods work, and 
it is fit that thofe that go about that, fhould goc 
with his Spirit 3 the Spirit of God is proper to be 
imployed in that work, that (o it may be managed 
with the greateft felicity: and that it may have the 
better fucceffe, it muft be doe, 

1. With the Spirit of Hoi: ruffe , it is not my 
owne fuppofition or diflikc, or difference of judg- 
ment that I muft harp upon , but when I go to 
cure another, I muft go in Gods name, and with 
the holy Spirit of God : it is not leremit that 
comes in his owne name to cure Baruch* s it was 
not Uremics fpirit, will, or judgement , but the 
authority he charges him withall, is, when leremj 
can fay, thus faith the Lord to thee - 7 it is the Lord 
that fends this (thou muft/ay) I can (hew that k is 
difhonourto God, I can evidence that God is in 
the caufe, when a man comes thus with the Spirit 
of God 3 and with the Spirit of Holimjfc, and not 
witharefpe&tohimfelfe, but with his to God, 
and that he can have God in it, who will not de- 
cline, but will owne it: that is the b:ft way of 
cure and recovery. 

1. It muft be done in the Spirit of meehejfe , 
Reftore fuch a one ( faith the Apoftle) in the Jpirit 
ofmeeknefe. A Father compares the diftemper of 
a godly man to a bone out of joynt: now if fuch 
apart fhould be handled roughly, it would in- 
flame the fpirits, and make it more incurable, fuch 


a man is notable to bearei: patiently , it being af- 
fliction enough that it is out of the place: (b it is in 
this cafe, the Spirit ef meeheffe is the fitted fpirit 
to go through withall, efpecially when we have 
to do with ingenuous fpirits. 

3. The jpmtef wifdome^ there is no one thing, 
in all tilings, humane or divine, is of greater 
confequence , and had need be more looked into 
than this, that we lofe not the doing of a good bii- 
finefle for want of wifdome 5 wifdome is all in 
all, todifcernc the fit opportunities , andtoob- 
ferve the condition of the pcrfon, and of the 
thing a man is to dealein, andfo to allow, and 
proportion, and difpenfe all his cure with relation 
and reference to the precedent circumftanccs. 
Wifdome is all in all. Take the ftory-, which 
though it be but low in fuch arguments ., yet it is 
apt to exprtflc re When Bucephalus the great horfe 
was fii ft brought to Court, he was like to have 
been fentbacke away for a little miftake, which 
was, when they came to back h;m,hc would fuf- 
fer none to get on,\vhich the King obferving,took 
notice of the miftake, and backed him himfdfc; 
w T hereas they ail came on the Suh-fide,and fo fea- 
red the horfe with their fliadow. So there might 
be many men that might be backt for Gods ufe, if 
men did not go upon the wrong fi de,if men would 
go with wifdome and difcrction, fet themfches 
onworke the beft way they could, sb'ftainc from 
giving offence , ufing difcrction in the br.fineffe, 
much more might be done than is cone-, the rcfore 
I that is the firft thing , to handle him tenderly and 
\ wifely. " D 3 Secondly, 


. ■!■■ ■ ■■■ I ■■ ■ ■ ■ . I ■ ■ . ■ ■■ | , . | — | || , , ^— I— . m | 

Tsarucb's Sore gently opened, 

vin» the due 

Secondly, in Gods method : it is not neceflary 
oncly to ufc a right fpirit , but alfo to go to work 
in a due way, if we would cure anybody, obfer- 

i. tJManner. 

2. Temper. 

3. order. 
To mention onely the order, and comprehend 

the other two in that : It is worth the while to ob- 
ferve the order and way God goes for the curing 
of Barucb, and railing him. Obferve in this thefe 
few things. 

Firftof all, he gives him an equall audience and 
hearing of his ftate> caufe, and condition $ and that 
is very neccflary : for, if a man be partiall in that 
kinde,be lofes at the firft bout •, but God doth fo. 
(Thou baft faid) he takes it not upon heare-fay,but 
brings it in what he had faid , let men fpeake for 
themfelvcs, let them have a faire hearing , before 
you go about to cure, or reprove, or re&ifie any 
thing : Let it appeare what the fault is • not only 
heare the firft relation, but keepe one eare open 
for the other party.. 

Secondly, the fecond thing is, candid and inge- 
nuous judging and cenjuring: God fees no more 
but Barnctis owne words , no aggravations , nor 
puttmgungHcminulcere, to make the wound ran- 
kle more, but even as Bamctis owne words pre- 
fentit, God judges him by it, and takes notice 
of the diftemper by it , there is no farther aggra- 
vation: andfoit is a good courfe of wifdorae, 
not to aggravate things, but to take things as they 
are, not to make them worfe than they are, bur 


Cjod % s 'Salve slql fully apply ed. 

as candidly to judge of thrm as the things will 

Thirdly, a rashnall and f aire proceeding, here is 
no boyfterous rayling , God nfes no bitterncfle of 
ray Hog; this will neither cure, nor do any good, 
In t as if one would caft out one divell with ano- 
ther- when a man offends , it may be a great of- 
fence, a i call offence againft God, yet to go this 
way to cure him, is not the way- but let it be done 
in a rational! way : man is a rationall creature, 
and muft be overcome by mattering his reafon , 
and that is the way to makeacure-, a man that 
deales rationally with them , workes befl upon 
them. Againe, take fome particular fteps. 
f I . Strong And cleare convincing . 
■p. >k J 2 - Sharpe and fiveet reproving. 
^S 3 . 5 ound. and grave inftruff/ng. 
£4 . Sea finable and necejjary comforting. 
Firft of thofe that God ufes here is convincing, 
that is the firft thing towards the cure, God con. 
vinceth him of the unmectnefle and unreafona- 
bleneffe of his fpirit , that when God fpares not 
a whole land , that Baruch fhould have an exempt 
place to be free from danger , to take no part nor 
fhare with all his fellow countrey-men and Saints, 
this was founrcafonable, that he convinces him 
at firft: before a man go any faitherin a cure , he 
muft begin with conviction , bring fo much light 
as may breake open the eyes of the under/landing, 
to make way andpaffageto convince the under- 
ftanding, and then you have the key of the 
worked the minde is as a ftrong fort in a city , 




TSamchs Sort gently opened, 

which being once gayned , it is eafic to command 
the whole Country. 

Secondly ( another ftep after conviction) Jhaxpe 
and Jivect reproving, God comes to reprove him, 
though (weedy and gently, with an excellent tem- 
per, yetfharpe enough, every thing cutting, yet 
widi fweetnefTe andgentlenefte. [Seckejl thou great 
things for thy fife t ] After he had convinced 
i him oi theunreafonableneffe, then he takes up- 
; on him to reprove him , not to fpare the fault, or 
dawbetfovcr , but lees him fee a little light by 
i convincing 5 for he would not have becne able to 
have borne the reproofe els- without light he 
had aotbeene convinced, but now he abhorres 
himfdktnduftand afkes, he is willing to enter - 
taine the reproofe, becaufc he is bound to the 
good behaviour , he was bound with that argu- 
ment before , that now he cannot winle , left he 
cut and lance hitnfelfe farther ; this was the fe- 
cond ftcp after conviction. 

Then thirdly after reproofe 5 he comes with 
found and grwe inftruttions j not meercly tore- 
prove and beat downe what another man doth , 
and to fparkle that way , though it be with rca- 
fon , and fo to heape up arguments , to make it 
feeme vile and Ioathfome , and here to reft, this 
is meerely to rake in the wound ^ but then to 
come with fweet inftru&ions, as God doth, here 
is the way , when he hath purged out evill hu- 
mours, now hefalvesand heales him by right 
counfell: [Seckcthcmuot.~] 

Fourthly, after he hath convinced , and then 

reproved, and given good counfell , then a man is 
capable, and it is very fealonable to give feafona- 
ble confolation and comfort, it now comes in 
feafon, it is not good antedating things , if a man 
be prepared, be humbled, by a conviftion and re- 
proofe, and thus directed in a good way, then to 
powre balm & comfort in,is very feafonable^ and 
fo you fee in the whole paflage/iW?/ Phyfick for the 
foul,good dire&ions in dealing with our brethren, 
how to win and recover them out of any evill. 

2. Now for the fingular confederations out of 
the laft vet fe , containing the peculiar promife 
mzfex.o Baruch , concerning the confolation and 
comfort, the afTurance God gives him, of his life 
in the middeft of thefe apparent dangers. 

Firft of all obferve, 

Life is a precious prey , where God gives and flares 
it, fyecially in fublike calamities. 

If God did no more but let a manfeape with 
life 5 it is a choice gift and prey , not becaufe any 
man muft refped it fo deare, ; nd to be fo feareful' 
of it, as to be afraid to be withChrift: I do not 
fpeake this to interre feare withthofe notions in 
Scripture, but though w< lo^e goods*, and lands, 
and all, yet life is a precious prey to be given, and 
nothing is fofweet as a prey; the very comming 
of it, it commends it to be more precious, and 
fo in this cafe, when a man hath efc aped our of a 
difficulty, a mans l.fc is a precious thing,in regard 
that God fhewes it fo much favour , and lets him 
have fo much grace fhowne, as to be refcrved for 
future fervice. 

E Cod 

Obfcrv. I. 

obferv* 11. 



^Baruch's Sore gently opened, 

Cod can and doth enfire his fir v ants livcs. y even at 

the rvorjl, as often as he flcafcth. 
When death rages round about him, when the 
fwordis drunkc with the bloud of the Saints , in 
times of mortality, God can affurc the lives of 
whom he pleafes : there be but few have had this 
priviledge; as Ezekiahs life, P4/*/jlife, and fo 
here Baruchs life , befide fome others. God can 
in the greateft difficulty ^ when heaven and earth 
is ready to fall into a combuftion and confufion, 
yet God can afTu e life. 

Duties muft bed; (charged, whatjoever difficulties 

we meet mthall. 
We muft not pretend difficulties, for that was 
Baruchs fault 5 though God hath not enfured our 
lives, yet we muft not pretend difficulties,to think 
our felves discharged of duty , if it be to the ha- 
zard of our lives, 

Cenerall promifes may Juffice, though wt have not 

particular pr f viUdges. 

All have not f uch peculiar privile dges as Ba- 

ruch had, but God gives his peculiars fo oft as the 

cafe requires it ; as in Gideons cafe, and fo here m 

I Baruchs cafe ; but Gods gcnerall promifes are as a 

rich Mine of comfort, andfuch as can bearca 

manupagainft all difficulties, though he have not 

any but gcnerall promifes: what if he had but 

this, [We are more than conquer ours through h m that 

loved us~] or this, [i^dll fhallrvorke together for our 

good] or this [Life and death \\ullbe game unto us~] 

Thefe general! promifes fhould be enough to 

beare us up in duties,without particular afTurance. 

I Laftly, 


. ■ " ■ . J ' J!- i « i * 

m m. 

Cjods Salve sfyl fully applied. 

Laftly, The qrdxtefi adventure in Gods cauft is the obferv.V. 
btfl affurance. 

The boldeft venturing, the bed alluring : Ba- 
rucb, it he had refufed the adventure, it had beene 
aqueftion whether he had fcapedomo- t>ut he 
got afTurance by running upon the danger-, fo then 
if there be any poilibility, the bed way toaffure 
our lives, is to refolveand adventure upon our 
duties, to do God fervice in our place and conditi- 
on 3 for flying is not fo fecure , God will rather 
then meet with us. It is a very memorable thing, 
when dMordeca't put Efiher upon that great fervice 
for the Church, fhe trembled to undertake the fer- 
vice, being to come before the King, which was 
fo dangerous without leave ; he teh her , Deli- 
verancc Jhall ceme another way , if thon rcfufe y 
bat th$u and thy houft Jhall penjh^ and indeed, as 
(he faid her felf e, whenfhcrefolved, if I perijh, J 
fcrijh • If /he had nor refolvcd as lhe did, (he had 
pcriflicd j though it was dangerous, and &c carri- 
ed her life in her hands, yet we fee adventuring is 
thebeft way to affurc life, if it be in Gods cauf *. 

I n r. 



'Baructis Sore gently opened, 

<%& *&fa&&w& www 

Jeremiah 4.5. laft Verfe, 

beginning of the Verfe. 


See^e/i thou vreat things for thy felfei 
Seethe them not. 

E have already difpafched the gene- 
rail delineation of the Chapter, 
with the obfervations that offtt 
themfelyes to our confideration o>r 
of it- We come now to draw the 

fubftance of all into one Propofition , which 1 

propound thus. 

It is a mo fl unreasonable thing, an ignoble And un- 
comely thing 5 nay, it is a moft nnconjci enable 
thing, for a godly man to be all for himflfe^ to 
a:me at great matters , to fecke greedily af- 
ter him fife , ejpecia/ly in tv ill and calamitous 

Every one of thefe paiticulars are exprefly 
contained in the words 5 there be but two things 
in the explication of the point. 

i. The 

Cjod V Salve skilfully appljec/. 

i. The Predicate of" this Proportion only ob- 
ft rved from the forme of propounding it. 

2. Then the maine fubjtctoutof the particu- 
lars propounded. 

Firft to begin with the forme of propounding 
it, is by way of intei rogation. And feekeftthon great 
things for thy jelfe ? Now there is a double uie of 
the Queftion. 

i . There is a Grammatical! ufc. 
2 . Thrre is a Rhetoricall ufe. 

The Plaine Song and the Defcant upon it, and 
fo according to thefe there is a double fcope of the 
queftion propounded, the enquiry in the Gram- 
matical! fenfe \sde faftoy requires anfwer 5 whe- 
ther he doth, or not doth: but in the Rhetoricall it 
hath anorher fcope, it cnquiies^/r jure, doft thou 
well to do foe' and fo the laft fenfe of thefe words 
containe two things. 

i. It fcemes to prove the fact, that he did fo, 
takes that for granted, and withall, 

2. It denies the juft right , that hee did not 
well to doe fo, and reproves the fault, and re- 
proves ir, 

i . Asa thine unreafonable, as if this were the 
fenfe of the queftion, doft thou well to feek 
tkngs for thy felfe ? Is there any reaibn for kin 
thefe times i Or, 

2. It implks that it is an ignoble and uncome- 
ly thing, and fo the fenfe of the queftion is as if 
it were propounded to this purpofe- 7 art thou not 
afhamedof it t and feeft thou not thine owne un- 
comelinelTeinfuch feeking,infuch tiroes t 

E 3 Eaftly, 

% 9 


II, ~~ ■ -- — Til . I U.«-l-l^-B 

'Barucb's Sore gently opened, 


5. Laftly, it implies more, that it is not corv 
fcionable, butafinfull defire; infomuch that it 
implies a plaine affirmation, and as if it were an 
appealing to his owne confeience. Doft thou not 
thy fclfe ( if thou faweft thy fclfe in a glaflfe ) fee 
that thou carried thy felfe unworthily , and doft 
that which is not fit to be done,to be proleing and 
fecking great matters for thy felfe* And fo much 
for the Predicate- 
But the maine thing is the Subjeft of which it 
confifts, of all thofe particulars. Ait thou for 
great things for thy felfe, and to feeke them gree- 
dily? Art thou fo, a godly man, a Levite, a £4- 
ruch f Art thou fo in thefe times , and feckeft 
thou then (which is a connexion) when God is 
plucking down what he hath built? And art thou 
fo now? Every one of thefc would require a parti- 
cular explication, but Iforbcare all piooic and 
demonftration , andrefervethemto the applica- 
tion. Prefling of the duty there be two things 
for explication in every one of thofe particulars. 
To begin with the firft in order according to 
the beft method. 
1 For thy felfe: 

1 . What is meant by a mans felfe. 

2 . How a man may, or may not feek, or be for 
him felfe. 

That we may underftand what is meant by a 
mans fclfe . Art thou for thy fclf i Seekeft thou 
for thy felfe ( I fhall propound the due intention, 
and full extenfion of [thy fil/e] and the neceflary 
interpretation to make way to the fecond branch . 

I. The 

Qod's Salve skilfully apply ed. 

1. The true intention, as I conceive [_offelfe~] 
in this cafe, is briefly this. 

i. Doft thou fceke thy fclfc? Thy felfc\ that 
is, the welfare of thy body and foule 5 or firft the 
foule, then thy body, art thou altogether for that, 
for thy ownc welfare and good in either of thefe 
kinds ? Or, 

2 . Doft thou feeke the fatisfa&ion of thy own 
reafoa, and thy owne will and defires? There 
may be a lawfull and a luftfull fatisfa&ion : Doft 
thou feeke thy ownc fatisfa&ion i Or, 

3. All things in accommodation, and for the 
ufc of both thefe, for the whole man , doft thou 
fceke accommodation of thofc things in the 
world which may give fatisfa&ioi to thy reafon 
and thy own defircs , which may make and con- 
currc to the perfe&ion of foule or body * This is 
the true intention of a mans felfc, in this cafe. 

II. But then to take withall the due extenfion of 
a mans felfc • it may be confidered in a threefold 

1. Selfe circumfcribed^zs I have refolved it al- 
ready within the compaffe of his owne pei- 
fon. Or, 

2. Divided: as a man hath another fclf,which 
is his wife, or his friend, which hath a (hire or 
intereft with him.and as there is a relation or con- 
nexion bctweene them , therein is a mans fdfc 

3. Selfe multiplied: there is a rmns felfe , /. e. 
all children and pofterity proceeding from him, 
and defcending of him, all thefe come in- doft 



** \ 

*Bamctis Sore gently opened, 

thou fccke thy o wne felfe in thine ovvne pcrfon,or 
for thofe about thee , for thy wife and family , or 
friends, &c. And thefe in relation to him area 
mans felfe. 

III. There is alfo a neceffarj interpretation to 
make way to the fecond, briefly, 

2. How we may or may not feeke our felves. 
And this I propound in a double diftin&ion. A 
mans felfe may be tonfidered , 

i . Either in conjunction with others, or in op- 
pofition to them , or in oppofition to God , or to 
the good of others, the publike good of the com- 
mon-weale and State , or the good of particular 
neighbours: A man may fcek himfelf either con- 
joyntly in feeking of thefe , or in oppofition to 
thefe, in oppofition to God, his will, and glory,or 
to the publike good, or to the good of my neigh- 
bour, which is but a private man. 

2 . Another diftin&ion is, a man may feeke a 
mans felfe ( it is the fame with the other in fome 
refpeft, but hath difference ) feeking may be an 
Aff of concomitance , or of predominance. Now 
thefe two will make it plaine and eafie. 

i. This is that I iliall affirme, we may and 
muft feeke our felves in fome refped , fo as our 
feeking be in conjun&ion, and not in oppofition to 
the glory of God, or the publike good , or to the 
good of my neighbour : A man is bound to feek 
him felfe , and he that provides not for h : m felfe 
and his family , is worje thdn an infidcll-, I will not 
truft: any mans ere for an houre, whofe charity 
begins not aC home : the law of charity teacheth a 


God's Salve skilfully apply (d. 


man to begin ^c home, and himielfe is the 
Rule to which he muft adequate his love and 
caietowards his neighbour, Thou Jh alt love thy 
neighbour as thy felfe ^ if a man love not himfck, 
be not carefull of his owne prefcrvation and wel- 
fare, of himfelfe, his owne foule and body , in a 
lawfullway, itisnotpoifible he fliould doe any 
thing for the good of others, rroximus ego fum 
mihi. Hethatcontemnes and defpifeth himfelfe, 
there is no ti uft to him;he that contemnes his own 
life, let him not be mafter of thine. This is unna - 
turall, not to looke to a mans felfe. But then we 
muft remember, 

Firft, it muft ^ fubordinate to Gods glory; I 
muft feeke my felfe , but fo as I feekc God too, 
and labour to approve my felfe to him, to do his 
will, I muft not prize my felfe above God, nor a- 
ny thing that belongs unto me : it was Elies cafe, 
Because thou hafi honoured thy (onnes above me , (faith 
God) therefore God degraded him from honour, 
and thruft him out of his office. It is accounted 
an honouring of a thing above God , when a 
man forceth through any of Gods difpleafurr, to 
grarifie another, whomsoever ; ourfctking muft 
be fubordinate.' 

Secondly, it muft be djficiate, it muft be fo 
that a man take in, and feeke the publike good, 
a man muft fubordinate himfelfe to the pub- 
likc in fome fenfe, feeke that in fame fort 
more than his owne, not to be carefull of his 
owne cabbin, when the whole (hip is in dan- 
ger , the beft way is to fecure the (hip : a man 

F mould 



'Barucb's Sore gen tly opened, 

\ inoula prererre the publike good before his owne 
' private , but at leaft our neighbours good muft be 
(ought in a Tociable way , that I doe not labour to 
feeke mine ownc,with thedetriment ofmy neigh- 
bour -, but muft fo have an eye to my fe\te , that 1 
have an equalh ye to my neighbour. 

Laftly, it muft be done foberly and difireetly : a 
man may feekehimfelfevery inordinately, even 
in things that are good and warrantable-, a man 
hath a body and a foule, and he is to feek the wel- 
fare of both 5 but he is a mad man that will neg- 
lect the foule to looke after the body, and preferre 
the body before the foule-, feed the body 5 and 
ftarve the foule 5 to feeke the worfe part,and neg- 
lect the better} I knovrnot how to refemble it bet- 
ter, than by fuch a comparifon as this. 

There be fome eftates to be let out by lives ; a 
man hath liberty to put what life he will, into fuch 
a peece of land ; fuppofe a man hath an elder fon, 
who, befides the primogeniture , hath a fpeciall 
portion of my love belonging unto him • and 
care for him \ and befides , he is moft dutifull , 
moft vertuous • and fohath moft right to propa- 
gate my name , and preferve it with honour when 
i I am gone-, befides, he is moft healthful!, moft 
like to preferve the condition; and befides him, 
I have a yonger fonne, which is not onely yonger, 
but dull and fot till), and of a bad life,liketofpend 
all : Were it not a mad part (of him that hath li- 
berty to make choice) to paffe by the elder , and 
take the younger i Juft fo in this cafe , there are 
two parts of a man , the foule and the body, the 


Cjod, s Salve skilfully applied. 


elder and younger 5 the lbuleis every way more 
worthy to be provided for, and withall it brings 
the body with it, and is more fit to honour God, 
and of more worth and confequence. Now for a 
man to provide for the body, and all that belongs 
totheneccflity and comfort of that, and negleft 
the foi le, is moft mad , becaufe the body at beft 
cannot live long, for all the pampering, and prick- 
ing, and trimming- for all the repairing, and 
dawbing , and painting , it will lie downe in the 
duft, it hath but afliorttime to live- and a man 
doth not fobcrly , if he putt eth the body into it 
leafe, and makes all the provifion for that, and not 
for the foule, which endures for eternity. 

2, To adde a fecond thing for refolution of 
the point, though we may, and ought to feekc 
our fclves , with thefe circumftances , in conjun- 
ction, and feeke our beft felfc in predominance, 
yet when it comes in oppofition to God, and in 
predominancy , there we are forbidden, and it is 
not lawfull to A eke our felves , fo as to negleft 
Gods Law. Seekett thou great things for thy felfe f 

a. Great things. 

There be two things confiderable in this. 

Firft, What are thofe great things here meant, 

Secondly, how we may or may nor Peek g^eat 

I. VShztthofe great things arc here meant-, in 
generall weftUl underftand by thefe two diftin- 

Firft, there are great things which are great,' 

F 2 things I 


'Barucb's Sore gently opened, 


things in reality •, and then there are great things 
which are oncly great things in the imagination, 
ot fancy. 

Firft, Heavenly things : thofe are truly great, 
that belong to heaven, grace and vertue , and 
the fervice of Gods commandements, all 
that belongs to thefe things, is truly and : ^ally 

Se condly, but then there arc great things infan- 
cy, but fcarcc deferve the name of great, in com- 
parifonof the former, and they arc all worldly 

II. Now for refolution , how we may , or 
may not fcekc after great things , as hon$ur , 
great riches , great fleafure , or content, or fwcet- 
neffe in this world $ they arc all counted great, 
fo that there is great difference in the worlds 
efteemc, betweenc thofe things which are tru- 
ly and really great , and thefe are not fo ac- 
counted : thofe that are not truly great , they 
are eftecmed to bee fo, thofe which in them- 
felves are fmall , yet are accounted great ; hea- 
venly things are accounted fmall by the world-, 
fo contrary , earthly which are fmall , are great 
in their cyes^ and there is-no wonder in this, if 
we confider the ferverfnejfe of mens judgements, 
in this cafe it is as a man that ftands upon the 
earth, and if but an ignorant man, hath no 
art or fcience, hce lookes upon the ftarres in 
heaven , and fees them but little fpots of light, 
pretty little golden fpots, of the breadth of a 
mans finger, or not bigger than a burncrl!-, 


two things arc the caufc of his ignorance J 
firft he leokes finely by pnje , and hath no art J 
nor inftrument of art, to take the Latitude, 
or the Altitude of them : Now the Artift hec 
knowes many of them to bee bigger than the 
whole earth 5 but the couatrey-rrran will never 
believe him, becaufe he lookes onely byfcnfe: 
the other caufc is the diftance of pUce between 
them , thc-y are fo many thoufand millions of 
miles above the earth, and they will not al- 
low for the diftance, and fo not able to judge: 
So if a man faw another man from the top 
of an high tower , and fee a tall man walke 
below , hec would fecmc but like a Crow ; 
and fo a man on the top of a fhippes mail 
feemes very little ^ Diftance abates of the 
magnitude: Now worldly men are ignorant 
men, and looke upon thefe heavenly things 
being at a diftance, and having no judge- 
ment, but fenfe to judge of them, though 
they bee exceeding great , yet they fcem very 
fmall to them. 

Againc on the other fide, if a man were 
in heaven , and flood in the place where the 
Saints are-, and then the earth would (come 
like a blacke nothing, a mote not to bee ait- 
cerned: Now a godly man that is exalted and 
made partaker of the Heavenly Nature, thus 
looking upon thefe lower things, and ieeing 
fuch a diftance betweene them, they fceme fmall 
to him. 

F 3 

2 . Againc. 


ISarttctis Sore gently opened, 

2 , Againe, things may be faid to be great, and 
are To called, either absolutely , or comparatively : 
To ipe;>ke ablolutcly and indeed, as man may ice 
all theie worldly things ( take every thing ) they 
are little, and that which is great, in fome refpcft, 
comparatively with greater, are finally as hee 
faid when a thoufand men came into his countrey, 
how do you come into my countrey i come you 
as enemies, to do me hurt 1 or as friends, tovifir 
If you come as friends, you are a great ma- 


ny to be entertained-, but if you corneas enemies, 
I fcorne ye, ye are nothing: So the number that is 
great , compared with a fmaller , is great - y but 
with a greater, is nothing: So nothing is great itv 
the world, the greateft things that are, are little in 
comparifon of what is greater than it. 

But now wee arc to fpcake of comparative 
greatneife,for that is here meant: now two things 
for that which tend to the opening of the point. 

i. There is a comparative greatnefTc in relati- 
on to the feafon , in which things arc had and 

2 . With comparifon to the perfon that hath 

i . With relation to the feafon,a man may have 
great things in the world in comparifon of the fea- 
fon -, as fome hundred yeares agoe three or foure 
hundred pound a yeare was as much as a thoufand 
now •, and fo many hundreds with a daughter , 
was a great portion in thofe times-, fo long ago a 
thoufand pound was a great eftate for an ordinary 
man : and fo there may be greatnefTc in regard of 


j ' (jod's Salve skilfully apply cd. 


the fcafon- and fo to the purpofc: in troublc- 
fome times, in dangerous and.calamitous times, 
he that feekes, though but moderately , feekes to 
live at eafc, and in fccurity, though he defirebut a 
competency, it is a great thing for the times: It 
feemcstome, Barucb here fought not any great 
eftate, for worldly things, butgreat in that fcafon, 
and fo God accounted it in regard of the feafon. 

2. Againe, things may be great in rcfpe&of 
the perfon - 7 a man feekes great things that feekes 
to have, 

i. Above the portion of others, to be aloft, 
and above his neighbours , that hee may looke 
downe, and below upon them 5 he would be a- 
bove, and exceed , and excell his neighbours j 
and that is a feeking of great things, comparative- 
ly, inourfenfe-, Or, 

2. That fecks great things aSove his own pro- 
portion: for, toleeke great matters that arc not 
above his owne proportion, is not a feeking of 
great things, if a man proportion his fceki g to 
his condition : now the proportion is very hard 
to take, but it may be done a"d circumfciibed by 

C Competence, 
thefe three things :< Cqnfcien'. e, 

i. Ifwedoebut take aright view bvariaht 

*s ■ v. 

rule , for, if a man take a right rule , then a com- 
petency of a mans eftate, according to a nvns 
condition,thara man may live comfortably in his 
efhte,in all kinds to have fo much as is neceflary 
to make him fcrviccablein his condition. 

2. Then 

2. Then wemufl fetupa right judgement or 
the proportion, not to thinke covetoufneffethe 
right judge, nor any corrupt fancy or humour, but 
true heightened rcafon, and conicience together; 
for a godly mans conicience that is rightly in- 
formed by the Word of God, and underftands 
himfclfewcll, let him hearken to the voice of his 
owneconfeience, it is a thoufand witnefles unto 
him,which covetoufnclTe will not fuggeft,nothing 
to that is a competency , butftill ftretching high- 
er, and higher, cries, give^givc: yet his confid- 
ence will tell him, he hath a good eftate, futeable 
tohiscondition,wherein he may be more fervicc- 
able, than in a greater , for greatneiTe makes not 
a man more ferviceable, but lefle fomtimes. 

3. There is another thing.for when all is done, 
you mud: looke for a competency, and that accor- 
ding to a right rule, judgement, and confeience^ it 
maybelmaybaffleconfcience-, then take Gods 
providence, what God holds fit in a way of his 
holy providence, to fubmit to that, that if I can- 
not bring my eftate to me, I will bring my felfe to 
my cftat£. There is a fit comparifon to exprelTe 
it 5 A man is in a boat upon a river, and there is a 
willow 5 1 have a minde to rake hold of and pull 
it to me ; now I pull not it to me, but it puis me to 
ir,becaufeitis upon a folid foundation, and I am 
notfo: It is not poflible to draw Gods xrouofell 
to me , but let me go about that which will draw 
.me to him; if a man can do that willingly, tore- 
figne himfelf to God and his wifdome; I will hold 
that heft whichGod fees beft for me,and reft con- 
tented with that. 2 . Now 

Cjod V Salve skilfully apply ed. 

2 . Now how wc may or may not leek great 

Firft , Wee may feeke them in fome fort , 
two things in that too /wherein theieisalaw- 

i. Things that are truly and really great, it is a 
moft unworthy and bafefpirit, and low, not to 
feck them: for heavenly things w r e are bound to be 
high-minded, to have heavenly minds, to fcorne 
and to defpife all things in companion of them , 
and to make out after the greateft things: it be- 
comes the fpirit of a man to be fatisfied with 
Gods image , with nothing els, we may be cove- 
tous of that, ambitious,it is a holy ambition, we 
may defire the higheft and excellcnteft pitch of 
improvement that may be • all men may, without 
queftton,feek-, and the more they feek, the greater 
their commendations. 

2. Things that are abfolutcly great at leaft, 
fome men may feck them lawfully, as to inftance- 
a Noble-man may feek the prefer vation of an e- 
ftate fit for a Noblc-man,with the cautions given, 
fubmitting to the providence of God: any man 
may defire a competency, a trade convenient,that 
is,convenient tor him, or you, in comparifon of 
others 5 and fuch for fuch is lawfull to be fought, 
fuppofing fuch qualifications. 

Secondly, againe to come to what we may not 
feek, two things far that. 

i. It is a great point of wifdome not to aflfeft 
comparative grcatnefTc, it is the defire of mans 
nature to bee fupercminent , and to bee aloft, 

G whereas 

+ i 

1 ■ ■ - - ■ — - ■ -' 

llarucb's Sore gently opened, 

whereas companfons are odious, and in this cafe 
dangerous to run thevye, amanfhallfcarcerun 
thus,but he (hall come within the compaffe of fin, 
and that which is odious to God and man* 

2. The fumme of what I will fay, wemuft 
make choice of a proportionable grtatneffe, not 
to feeke great things above our proportion, but to 
ftiitf our defires,andto fatisfieour felves accor- 
ding to our proportion, a proportion of true com- 
fort for my condition , fuch as my confeience 
rightly informed fhallgive, and fuch as Gods pro- 
vidence (hall fee good- it is the courfewhicha 
1 godly man fhould hold, not to feeke a great eftate 
I in this life, but a fit eftate, to manage himfelfe in a 
ferviceable way to heaven: for, it is not a great 
eftate that gives the greateft comfort, but a fit and 
proportionable. Would a man, if he had choice 
of a thoufand futes of apparell before him for his 
owne wearing, would any one be fo mad tochufe 
one, becaufe bigger, and too big for himfelfe < 
No fure: So neither would a poore man make 
choice of the gawdieft and gallanteft fute for his 
owne wearing • there be fome rich futes, a load of 
riches-, now for a poore man to make choice of 
one for his owne life too rich for him, (a Noble- 
mnns fute) he would make himfelfe ridiculous to 
all the world. To ufc another expreifion: Sup- 
pofca man were to run a race, the queftion is, 
what fine lie would chufe to run it, a great com- 
berfome futc that would lode him ( fuppofc it 
were of goldj he would lofe the race by it: So 
we are all travellers, and it is moft expedient for 


(jod's Salves fitfully applied. 

us co help forward, iand to go foft in our race that 
way- fo a moderate eftate, without over much! 
fulnefle, not too much nor too little, neither extre- 
mity , becaufe that is dangerous •, a man is upon= 
extremity if he be pinched with want, and both 
arc dangerous , and many mifcarrie with them, 
both: therefore a moderate is more defireable, 
and the beft to be chofen. A man would not have 
his houfe without windowes, but to have it warm, 
and likewife to have it lightfome ; he would not 
chufe therefore to place thicke and mud-wals, in* 
ftcad of windowes, for warmth onely, but glafle 
windowes-, therefore an eftate like glafle, that 
willkcepe out raine and ftorraes, and let in the 
Sunalfo, is definable, fuch an eftate that confifts 
in mediocrity, will not make a man fo proud, as to 
keepe out the beames of heaven, to fcorne Gods 
Meflengers$ yet withatl a man would have fuch 
an eftate to keepe out the raine and weather of ex- 
tremity. And fo much for that. 

3. To come to the third particular [feekingl 
needing explication, obferve alfo two things con- 
cerning this. 

1. What is meant by fecking $ and then, 

2. How we mayor maynotfeek: For thefe 
Points multiply and begin with the feverall re- 

Concerning the firft,what is mennt by feeking: 
1 . Here is one thing imported directly ,and an- 
other implied-, the a<2 imported , and the manner 
implied: an a<3 imported is, faking : it imports a 
threefold aft, take it in three words, thus •, 

G 2 1. The 



^Barucb's Sore gently opened, 

i. The Act of endeavouring. 

2. ThcA&of Dcfire. 

3. The Aft of Defigne. 
Firft , an Aft of endeavouring after any thing a 

iranfeeksfor, ufi-ng and iaduftry for ob- 
taining it. 

Secondly, it imports fecking of the heart, a 
breathing of the foule, and b.nt of theaffe&ions , 
and defires, longing and reaching after it,whether 
it be in fimple defires, or in defires that may be re- 
prefented in prayer, that is the way of fecking,be- 
caufe the way of exprefle defire. 

Thirdly,it implies an Ad of the underftanding, 
the firft is the aft of the whole man, the fecond is 
of the will and the affe&ions 5- the third is the a<ft 
of defigne, when the understanding is bulled and 
imployed in contriving, to fet themfelves a worke 
to caft this way, and thofe wayes, and thofe cour* 
fes,by which a man may compalTe and attaine any 
thing, a plodding after any thing. Now as here is 
imported this in the word feeking, fo there is like- 
wife the manner how imployed, it may be right, or 
it may be wrong • wrong here, and therefore re- 

Now this being premifed , I fliall exprefTe 
briefly but two things. How we may or may not 
feek earthly things. 

1. In thegenerall, firft in regard of the z€t of 
feeking , we may and muft feek them with thefe 

rirft, know that the gift is moft comfortable : 
know this , that to have a little by gift, is better 


(f Oct's Salve skilfully apply ed. 

than to have a great deale with toilefomneifc and 
troublcfome fee king, that which comes to me by 
gift, ( Firtt Jieke the Kingdome of heaven, &c. 
K^ind all things Jha/I be cafl upon you ) is raoft CO m- 


Secondly , Purchafc more chargeable : Let 
meaddhkewife, feeking is a chargeable thing, to 
come to it by purchafc, by the fvveat of our 
brovves, or the fweat of the braine, it is a purchafc 
thatcofadcare, when a man is at great expence, 
I pends out his bowels and wearies rumftlfe 3 that is 
more chargeable. 

Thirdly, yet fearching duly is both confeiona- 
ble and commendable; even feeking thofe things 
with other cautions and requisites, is very necef 
fary- it is commendable, and, attheworft, iris 
allowable and warrantable,and maybe confeiona- 
ble enough-, becaufe we are to ufe diligence, for a 
competency of thefe things, fo that the other cau- 
tions before named be obferved : feeking ^_is com- 
mendable, as it is in difcharge of duty. 

But then all lies 'in the fecond thing, the man- 
ner, that may make or marre allthe bufineffe. 

i. Not imprudently : we may not fee ke in an 
eviHmanner,weare remained and limiteJ,though 
God gives a liberty to feek for our fclves, and Suf- 
ficient in this life in a proportionable compe- 
tency, yet not in an undue manner any earthly 

2. Not impatiently As we are not to goe 

the wrong way, fo not impatiently the right 

way; take that one example, it is reproved in 

\ G 3 Rachels 



+ <5 

- - II -- -■ — 

^Barucb's Sore gently opened > 

Rachels feeking children; (he comes to her huf-, 
band as to a God, impatiently 5 ^Am 1 God, faith 
her husband * He taxeth her for it ; fo that if a 
man will feeke rightly and prudently, he muft firft 
goe to God, or els he fetkes very imprudentl) 5 he 
muft not feek impatiently. A man may feek car- 
neftly for almes and fome reliefe of God,and may 
get nothing , as beggers fometimes ^ but then 
when he goes without, he falsa railing andcurf- 
ing 5 lobs friends taxed him with impatiency- if 
a man feekes impatiently, that he will have it, and 
brooke no deniall, this is a wrong feeking. 

3. Not importunately : the maine thing is an 
impudent and importunate feeking 5 and that is a 
thing forbidden : itconfiftsinthefc two circum- 

1. We may not feeke immoderately. 

2. We may not feeke inordinately. 

Firft , not immoderately. In one word to de- 
fine it : 

1. Not with height of defigne: We may not 
feek forourfelves any woildly things whatsoe- 
ver, with the heat of our foules and endeavours, 
to fpend oui ftrength day and night after worldly 
things, though never fo ncceflary 5 but it mi ft be 
within the bounds of competency: fuppofe the 
cautions obfi. rved , yet if it be immoderate, that 
a man fpends all his ftrength, all his care runs that 
way, where bethinks all the water runs by the 
mill, that runs not into his channell : a man muft 
not fpend his ftrength in feeking ofthefe things, fo 
that all is gone for feeking of better things,notl i ig 
is left for them. 2. A 

(jod's Salve skilfully apply ed. 

2 . A man muft not feek with the height of his 
cefires, not to powre out that precious boxe of 
ointment uponthefc things, call fwect water into 
the fink, but fct them upon Cod , the choice and 
flower of our affections and endeavours, they are 
immoderate when we feek theft things with the 
prime of our affedions. 

5. Laftly , not with height of devoire : We 
muft not fet the height of our defires,fpin out our i 
foules, ( as the fpider, to catch a fliej to fpend the 
firft-borne of our thoughts, and meditations,con- 
tinually plodding, anddevifing, and all this de- 
figne is nneerely for the worlds all this is immode- 
rate, when it hath the height and heat of our un- 
derftandings. So long as it runs thus, to beftow 
the vacant times uponthem, we may lawfully,but 
we muft not fet all upon them, the height of all, 
that is immoderate. 

So fecondly, we muft not feek them inordinate- 
ly : ithen we feeke worldly things inordinately , 

Firft, we feek impioufly, in refped of God. 
Secondly, when we feck them injuiioufly, in 
re Ipeft of man. 

To feeke thefe things impioufly, 1. With 
refpeft or uponperfwalion of the devill, as the 
Pect : 

Fleet ere ft neqneo fttperos, Acberonta movebo. 
Riches I muft have, and if I finde them not above 
ground, by the favour of heaven-, I will go un- 
der ground, by hell, rather than miflfe them: when 
a man feckes honour, and will have it, but by any 



a$ \ ^Barvicbs Sore gently opened. 

unjufl cneanes,with any relation to Satan,or with- 
out dependance, or refpect to God. If a man do 
not feck all in dcpcndancc upon God, afcribing to 
Gods providence morethan to his owne endea-* 
vouis, rcfolving,that ("when all is done) it is God 
that makes all rich • and as we fay of the King,he 
is the fountaine of honour,fo God is the fountainr 
of all,all comes from him; if a man do not feck all 
with reference to God and to his providence, it is 
inordinate fecking. 

Neither muft wc fcek injurioufly againft the 
law of juftice and equity, or againft the law of 
I charity , both of them are forbidden , which 
; fliould be clofed up to every Chriftian man. 

i. Againft juftice and equity, to raife my fclfe 
out of the mines of the publike good, toexhauft 
and make the common. wealth bare, fo as to make 
a private foitune out of all-, to bemangle heaven 
and earth to get a Soveraignty, to fifh in troubled 
waters , to (eek mine own without refped to the 
common good,and to the generall good,is againft 
the law of equity : a man may feek theie things, 
but not fcramble for them , not fnatch them from 
others, not flie upon the propriety of others to 
ferve our own neceffity , not to fcek with the bur- 
den of others,againft the law of )uftice. 

2. Neither againft the law of charity, but in 
fuch cafes to deny our felves this hberty.It is law- 
fuil in fome cafes to feek riches, but it is a great 
dcale more comfort when they come withoi t 
ft eking,when God offers them into our hands, ir 
islawfulltotakc them when hecafts them upon 


(jod 's Salve skilfully applied. 


us, but not to {hatch them out of his hand, in any 
undecent way, normuft we pilfer and fteale them 
when God hath beftowed them upon others, and 
made them owners of them , we muft abftaine 
, from all inordinate feeking. 

4. Thefouithcircumftance upon the reproof 
and deformity of the thing in him: [Seckeft Thou] 
Thou,a godly man? A Levite? A Bar*ch f Take 
all in two things. 

1. Who may not/who it is to whom it is fo un- 
comly, unconfcionable, and ignoble, and unreaso- 
nable thing, tofcek himfelfe and great things in 
an inordinate way : Now there may be a three- 
fold latitudein that. 

. i # A godly man in reputation, hcthatisinthe 
profeifion of the true faith, and he that is in the o 
pinion of the world fuppofed for a godly man* 
profeffion may a little blinde the opinion that o- 
thers have of them, and increafesthe obligation-, 
aqd the more he is t his way, the more he is bound 
to the good behaviour, the more ftri&ly muft he 
look ro his watch, as in every point of duty fo in 
this,whicb the world is very fenfiblc of,and is rea- 
dy eii her to make anobloquie, or an honour to 

2. A godly man that is really fo, areallgodly 
man,hethat hatha principall of grace.and is ma ie 
partaker of the divine nature,hath found theboun- 
ty of Gods goodneffe to him, in changing and re- 
newing him in the inner man, he that is fuch a man 
in his affections, a hearty godly man, a godly nun 
in his conversion and adions, which puts adiffe- 

H lence 


^Baruch's Sore gently opened, I 

rence between fuch as are onely in the opinion 
of others , andfuch whofe affedions arewonne 
to God 5 and are in truth godly, and his con- 
version accordingto Chrift,,a man may f.e him 
by his foot-fteps, fuch a trian hath a greater obli- 
gation lies upon him. 

3 . 1 hen thirdly^ a godly man no: onely reputed 
fo, nor onely read, but one that is in iome 
height and elevation , in fome higher Jphere of 
godlweffe, and therefore more exemplary, the 
eyes of men are more upon him, they are more 
in generall upon a godly man than upon ano- 
ther, and more inquifitive after them, and their 
adions are more fcanned and pryed into, there- 
fore it concernes all thofe-, the more renowned a 
godly man is,and moreexemplary, whether it be 
in regard of c pr -emotion • the place he holds in the 
world, among the people of God, one in emi- 
nent place, whofe place makes him eminent or re- 
nowned and exemplary, or in regard of his perfi- 
nad perfections , he that God hath made eminent 
among the Saints of God, and among the wicked 
to ftill them, the higher thefe things rife,the high- 
er the obligation rifes, thefe men ought to look to 
all their carriage, for a fmall failing in them is a 
great blemifh, and therefore, it concernes them 
efpecially to look tothemfelves. And that is the 
firft thing, whoitis. 

II. Now fot the next, how a godly man may 
or may not look after thefe things: to exprelTe this 

Wee have already faid, nene'm an inordinate 

Cjod's Salve skilfully apply ed. 


#47, and j'ucb a wan le.tfi of all, hee is more 
bound to the good behaviour than any other, 
as in all , fo in this particular - y Co that which 
is lavvfull for him to doe, as he may provide 
for his ownc nectiTities, and rcfpc&tohis own 
good as much as another, (Imply and intrinfe- 
calJy. but yet he muft have reip O. to the de- 
cency of his proceedings , and what may be ho- 
nonficall and exemflary , and as the faying is , a 
godly man mull: count that thehigheft point of 
his wifdome, not onely to doe what he may doe 
lawfully, but looke togoeuponan honorificall 
and exemplary w-y, which may be fuch to 
God , and to himfelfe , and Religion, and ex- 
emplary upon all others , and have an influence 
upon others , and therefore in this refpeft , for a 
godly man to fall , though a thaufand others 
mould ,yct his is more than they all-, as fuppofe for | 
a fcullion to fcrape and fcramblc in a kitchin,were 
nothing^but for a Lord and a Prince,ifthey mould 
go ande'o fo,it were difhonourable : it was one of 
the Prophet Uremics Lamentations , fox men in 
jctrlet togojr Princes to iwbr&ce dunghils^Lam.q.. 5 . 
To ftethefein the- ftreets among boyes,were bafe. 
And as they make the embleme of the Lapwing,it 
hath a crowne upon the head, and feeds 1 pon the 
dunghill,fo to be crowned with honor from God, 
and to feed as bafely as other men. It was a gene- 
ous fpcech of a naturall man, jhewftocles, he came 
by a thing that feemed to be a pearle in the darke, 
but fcorned to ftoope for it, but bid :mther 
ftoope, faying- for thou art not Thcmiftoclcs. 

Hz It 

, i ■ ' — 


'Baruch's Sore gently opened, 

v- — 

»^- *mm** t - ' 

It was a faying of Alexander to one that told him, 
that without all doubt he being of a&ivity of bo- 
dy,as he was, he might get much honour at the 
Olympickgames^wejl faid he,anfwer me one que- 
ftion, Bo Kings ttfi to run there? It was below him. 
If Kings did not run like ordinary men for an O- 
lympickcrowne; the Crowne of heaven is for 
• fuch . And as he faid that was a Prince,and invited 
to a fcaft, oefor c he went, was fo cautious arid re- 
fpeftive, that he enquired of his tutor how he 
fhould carrie himfelfe C I fay no more , bwt re- 
member you are a Prince. Me thinks there fhould 
need no more to be faid to godly men , but re- j 
member they are kings children, and it is an unfit 
thing for them to fcramble for worldly things. 

5 . But now there remaines one thisg, and that 

was for the time. Every one of thefe hath an ero- 

phafis to it, as to be for a mans filfe : to be for 

great things for amansfelfe: to feek great things 

greedily for a mans felfe : for a godly man efpecial- 

ly: and that which is the height of all, 1 n Jad and' 

calamitous times > in t jtnes of publike miferies and 

calamity, it is a moft uncomely thing : there are 

many other greater workes to be done , if a man 

coniider well what is to be done, there are the 

I workes of God , and the workes of the day , and of 

the times. -Jer what time it is , when it is fo unfeafo- 
nable, a time of publike calamities and dangers, 
and fo in times of calamities when Gods wrath 
fmoakes, and his fury breaks out upon a people, is 
it then a time to b;* wanton and fooliih, to negled 


(jod's Salve skilfully apply ed. 


feekingof God, and to drive a trade for a mans 
fclfe, for thefe petty things of ours? to doc this 
when dargers are incumbent , and when they arc 
impendent^ hovering ovct our heads , and threat- 
ncd'f 1 1 was Baruchs cafe here, the ftorme was not 
yet fallen.', but it hanged over their heads , and it 
was more than probable, for it was certaine God 
had fore-told it,befides all the f ymptomes of dan- 
gers in fuch times . It was not then a decent thing. 
As they did feverely punifh the man that looked 
out of a window, with a wreath of rofe- buds up- 
on his headland was drinking and delighting him- 
felfe,when all the citie mourned,it was an unfeem- 
Iy thing: fo in this cafe, when dangers are iflcum- 
bcnr,and when they areirrtpendent too^ we have 
need to provide for out felves in a better way, to 
remove and deprecate the evils, to meet God^and 
to pacifie him with tome prcjem, as Jacdb did £fiu, 
other works are to be done then. 

2 . Again,how we may or may not feck them, 
1 told you, at any time, everyone of thefe things 
makes it undecenr, but there is a moft hainous of- 
fence when it is at fitch times as the fi ,fot then comes 
in all in full weight and ftrength concerning this 
fubjccl in the predicate. Then it is mod: uncomely 
ignoble*, and nncwfcionabie for a man to forget him- 
felfe, and look part duty, if he be fummon'd by 
God, and by publike calamities, then * ^feek hiin- 
felfe, and thefe things, and look another way, if he 
betroubled,or frighted no more, it is a figre of a 
defperate f ^rlorne fpirir. Thofethat Godintends 
to ftrike with the thunder, it commonly fals out Co 

H 3 tka 

• : 


llamch's bore gently opened, 



tlut their cares arc dcafc,thac they heart it not be - 
fores itisafigne that judgement is tofcizcupon 
diem, who will (lop their cares, and not confidcr 
tnc times, but withdraw thcmfclvcs in the profe- 
cution of other things , and fet thcmfclvcs ano- 
ther w^y. Now for application. 

Firit of all, we might here take up a Lamentati- 
on, it is great matter of griefc for any heart to fee 
how in every point, out of the word of God, the 
whole world, even of thofe that profeffe Chrift, 
run direclly contrary, as if they were Ann f odes to 
God, and kicked againft the holy rules, which he 
hath appointed us to walk by: who is there , but 
forhimfelfc { who cares how the publikc good 
goes, or how other men thrive or fare, but all for 
nimfelfe? If he can drive his owne trade, that is 
the common cave of the world. 

Who is there, that notwithftanding thefword 
of the Angell be drawn againft us, yet arc not for 
great things , that afpires as high as he can , and 
would make as great a fnow~ball as he can, is ra- 
ther for great things,than for any thing, and fo of 
the reft * What a lamentation is it to confider, 
that we cannot enter upon any point of Religion, 
but when we have becne in meditation aloft , it 
would fetch teares, to come and fee below, as it 
did Mojes, when he had been in the mount, when 
he came downc and found all contrary to what 
God commanded , fo it is in every point we have 

It ferves for Examination : I fliall defirc every 
godly man to try his own heart, and to fet thefc as 


(fad's Salve skilfully vppiycd. 

a lword to his own foule, and to fee how farre he 
is gu ky of- any of thefe,that fo he may do his du- 
ty for the time to come, andfo fee his true ftatc 
and condition , and not over-value himfeife, bit 
walk humbly with God. 

Laftly,it ft I'VCS for Exhortation, to provoke all to 
the duty, in all the particular branches : i nil cad of 
being men for our felves, to get publike Jpirits, to 
be for the publike good^ to get heave ly Jpirits, to 
be for Godrand fo for all the reft. And inftcad of 
feeking great things, to retfife that corrupt hu- 
mour^and to perfwade that it is beft ;to have a mo- 
deration, our feeking is beft for heavenly things,it 
fits mod for our journey, and beft for our owne 
content ,to prevent a thoufand fnares and troubles, 
that come with a heapc of great things ,in this 
world, when thofe that are in lower condition,are 
under fhelter of them: and fo of all the reft. 

It might have been preft from all thefe particu- 
lar arguments, with inducements of rcafbn to 
quicken a man,and ftrengthen a man to them, as to 
confider the umeafin/iblenejfe^ and ur.comlimffe y and 
immfci$*Mcncflh of the courfe, it were enough, if 
We would but chew upon thefe, it were enough to 
a godly man , to perfwade him to turne the con- 
trary way. 


. i 



«fr . ! — — -^» 





In three Sermons. 

John Stoughton, 

Do&or in Divinitie , fbmetimes Fellow of 

lmmanud CoHcdgc in Cambridge, late of 

ttAldcrmanbury , London. 








P S A t M E I I £. 3 6 . 

Xwfe w>' tairl ft> r/^> T^fl.mBnies^anH not to Coze: oaf wjfe. 

LOT^DO 2^, 

X| Printed io\.Ubn BclUmie, Henry Overton, John Rotlnvell^ 


'Richard Serger y *nA Ralph Smith, 

*& . - . 1 . 

A methodical! Analyfis of the chiefe things 

treated on in thcfc Sermons on Luk n 12.15. 
as they were perfc&ed by the Author, 



A Sermon of Chrift. 
Begun, commending. 

j 1 Sincerity, i. 
(.z Magnanimity. 4. 

Interrupted by a worldling, whole motion 

{1 Propounded. 1 $ . 
2 Anfwcred. 

1 Reproved. 14. 

L * Improved. 1 J in an exhorta- 
tion agJinit covctoufneflc. 

1 B-icked,explicated with 

ftrong rcafons. 
t Edged, illuftrated with 




11 S r Revoking from worldly mindednefle. 22. 
fi Occafionaily.^ , Pl0 foking to heavenly mindednefle. ji. 

[z Intentionally. Exhorting to 

fi Watcafulnefle. $ j. 

1 Propoondcd, from the condition of 

1 Their To doing. 

J 1 BleiTcdncilcofduxie. 
1 1. VVofulneflc of neglcd. 

T,i Matters fodainc co mming." 40. 

2 Reiterated and enlarged. 

{1 Occaiion. 41. 
: Exhortation. 
1. Nature. 

i Felicity in duty. 41 

2 Milery in defed, Abuic .4$ 

Meafurcto thofe that iinne of 



Knov\ ledge ,greatcr. 47, 
Ignorance, lefle. 48. 

{ a Mccknefle to 

1 Beate butcherly oppofition, which 
'1 Muft be expe c\ed 49- 
z May be prefaged* 54. 
Forbcarc brotherly contention. f 8. 

A » 




Doft. CpxnufMjfeu a vttt tbtu u h»Jly Hfitmed, it h* Utile m .;,:,, 

vtct 'largely fpxaditn a generaU one ■ , tls deejely rooted andrtvette'dmth* 
JMtttfmu.admUkrtfytt beaten out mtk "many retfm eotd a .*™ 
much wr^ and ebafmg, « is « vue lhat is h ^ „ h J ^ w >™*> 

foule nam -avdcmfequMe and the.efm a vice, 'that all thai mil be Thrill 

Dtfapes Should k « t y aimm to cbferve, tmlcmlim to av,id, to » jrf ,£ 

fence themj cites against. ' ***^«-««« 

Explication- Nature ofcovetoufneflc. 
i Prcmife. 

i Prodigall. 
z Fiugall. 
'5 Liberall. 

, 2 Propound fomcthing concerning the 

1 Name* 

1 Large. 
» Strict. 
.3 Indifferent 

Nature . 

fi Defcriptionjcontainingthcruture 

ft Vice, 
ti Mora J 1: 

Ci ForixialI,AfF c aioa. 
1 Seat Soul^xRjdical^underftandinc 
O Vcrtuall, Actions C " 

Ci Mediocritie. 
f 1 LmcofV 

(i Extrcmitie 
a Rule, Gods wj!1 written in 

~! His owne breaft. 

- Oar licirts. 
O T keword. 




f« Objea. Riches, 
-W Manner, in 

Ci Generall J 
J)op polite to ) 

1 Liberalities 

Frugal it it. 




• In. 

i Affcftiom.. 
i Infe&ing whole foulc Jz ApprehenGons. 

I Adi'ons^tWord. 
Ci Getting. 
x Exceeding what love requires ©f< 

£* Saving, 
i God. 
> Scire. 
I Neighbour. 

[jk Djftribution, according to 4 

i Subject, in 

i Godly,concomitant. 

fi Oppofed. 
[x Ncglcfted. 

z Wicked predominant. 

2. State. 

fi Innged. 
Li Rcdrauicd. 



Cfiminall,fubfcrviefit to 
i Pride. 

.$ Degree. 

fi Lefle, 
L* More. 
3 Defigmtion of properties. 

fi Initfelfe. 

i Subtikj hardly difcerned. 

{i Generall. 
a Speciail. 


yz 7 hcrefore take heed f i Accufe others. [• 
you do not lightly. L» Excufcv-ourfcjvcs. 

a Vniverfall, largely difperfecf in all 

i Sbrts. X Wicked, z Godly. 
z fancies, i Rich. z> Poore. 
)j Vocarions.i Civdl.z Ecclcfiafticall. 
.f Conditions,^ regard of i Sex.zA^c 

I Tenacious : deepcly rooted>noteafily 

A 3 

i Laid 


i Laiddowne. 

Aiayed by any cure oU a-Reafon. 

Jl C/ Time. 


i Procrfc. 

"i Scripture. 

{i lei 


^i. Colof.j.y. 
yz. i Tim. 6. 9 .io. 
y. Luke 16. 14 Pfal n 9 . j$. 
ics J 4. 1 Cor. 6, 10. compared vri 

\ Ephef.*,*. 
Examples. y?.Exod.x« 21. 

/ o". 1 Tim $.?. 

, ^7. 1 





1 Negative. • 

■Ci Nabal. 

„ n r • 3 z Laban. 
z Pofinre. <J Ahafc 

C4 Demas. 
^ Nature; it 

i Oppofcth all good of 

fi Grace. 
i Nature. 
£t Ei^fcth to all evil of 

fi Siime. 

Li Pijnifltment. 

Io refpecl: of us, it is to fee avoided by all 

1 Meanes. 

pi Watching 
lz Warding. 
s Men. 


and Pfal. 10 j 

el Common,' 
2. Chnftianf, 

i Applicartoa. 


~ x Iealous. 

2 Reprehcnfion, y Iudieiouf. 

$ Exhortation t©bec<? Gonfcicmio us. 
1 Examination. A Ingeiwoais, 
1 Humiliation. * Gea«ou*. 

I. Reformation, remedies to f l wow. 

\z Prevent, 

1 Ha. 


(l HabitualL 

i General. GiUcc. 
z SpeentM.Paircs 
'I Firft. 

1 1 Humility, 
-[t Temperance. 

i Second. Love of 

J i God. 
*-i Neighbour. 

i Third. 

f i Heavenly mindednc s 



A Fourth. 

fi F3ith 
Li Wifdom?. 

,a Aftuall. 

fi Watch. 
V Pray. 
)1 Strive, 
w 4 M cdiratc of 

ft Forme i* argu- 
ments m the Do~< 
c"rnnc how it 


P» Grace. 

L* Nature. 

to ill of 


I God. 

i Neighbour, 

I Selves. 


Tothedifturber in 

a PHnifWi Scorne. 

$ Mifery. 

a Our Saviours ar- 
gurnents in the 
Chapter, in a. 

J i Cenerall.felicitynotin fupcrfluiy 
I a Particular, allures nou 

i Secures not. 
[a Delicacy. 
^$ Wifdome. 

La To the Difciples cajc. 

Ls Other arguments from Riches. 

ft Riches in. fupertluitie are 

i lnconliderablc. 
Ii Vncertaine. 
13 Vnprofi tabic 
% 4 Hurtful^, 

Worldly, U 

s Need- 


5 i Begetting in men, jz 
1 1 Hindering. ji 

z C otnpetcncy. 

>i Needleffe. 14. 
^Fruulcffc. 15. 
$ Brutifli it, 
'4 Hcathcnilh. 
•j Hurtfull. 

• I Fetters heart. J 4 
"(2 Hinders. 3 j, 

w i Heavenly, more 

Ci Eafie t *;r, 
H Hippy. $i 



<\ niJon 



Luke, Chap. 12. Vcr. 15. 

%And he [aid unto them y tal^e heed 

and beware of Covetoufnejje. 


His Chapter containes in 
it an excellent gnd a di- 
vine Sermon of our Sa- 
viour^ to an innumera- 
ble multitude of people, 
'gathered together; fo 
that they trod one up- 
on another : In which 
Chapter,to give you the 
generall Summe of it, you may obferve three 

1. A Sermon begun , in the beginning whereof 
our Saviour exhorts to a double vertue : 1 .Sin- 
cerity or fimplicity of heart, contrary to hypocrifie, 
zndthcleaven of the Pharijees, which in the nrft 
place he willieth them to take heed of \ Verfi. 

B 2. M A?nx- 





/ AfiY^^5HHcSv 



S L R M . I • 

T'be Arraipnemmt 

2. CMagnammity , to dcfpife and contcmnc all 
difficulties that nuy occurrc, in the free, fincere, 
and ingciiiiousprofcffion of a mans religion , not 
tobe afraid of any difficulties, no,though they go 
as frtie as death, fVrj? 4. 2. This heavenly dif- 
courfc of our Saviour is interrupted , by the un- 
mannerly admittance of them which came to this 
fpuituall meeting with carnall hearts, they came 
to Church to liearc Sermons, but their minde was 
upon their eftate, and on outward things-, and 
therefore one of the company , a worldly man , 
propounds aqueftionto our Saviour, which he 

1. The queftion propounded is in the i^.Ver. 
Undone of the company Cud unto him welter, Jpeak 

. to my brother, that he divide the inheritance with me: 
J his brother, itfeemes, had the advantage of the 
pofIcffion,and he thought our Saviour was a good 
man , and it might be eafie for him to do a good 
office • he, not regarding the imployment our Sa- 
viour was about, troubles and interrupts him with 
this un/avoury motion. 

2 . Our Saviours anfwtr is, partly by his repro- 
ving, rejecting, condemning of the motion, in the 
1 4 . Vctfi ' And he faid unto him, man, who made 
me a judge or a divider over jot4 ? my office is of 

-another nature, and the mcaneft Judge in the 
world can arbitrate this j It is not fit to leave the 
Word of God , and to ferve tables , no not in a 
work of charity 5 there are things of a higher na. 
ture • but then, 

2 . He contents not himfelfe with this reproof, 



but improves this unfeaibnable importunity, and 
takes the oppoitunity of convciglung a vciyfea- 
fonabledo&rinc Or exhortation upon this occafi- 
on, that.ftrikes at the very root of the diftafc 
which lurked in this man, andfo more generally 
dchorts from cevaoufaffe , which he conceived 
was the fpring of this mans diibrder. Now 
that is, 

i . Backed and replicated with a ftrong reafon,in 
thofe words, for the life of man, or the happinefTe 
and content of man, conjifls no: in the abundance of 
that he pojfiffith : the world is miftaken in it, it is 
notthat which makes a man happy, or that which 
will give a man true content,fo I take the meaning 
of the word to be, although the world promife 

2 . As it is backed with a ftrong reafon , fo it is 
edged and illufl rated with a fweet Parable; The 
great rich man he had a great crop , and bethought 
hiwfclfe what to do, to pttlldowne his harms y wd build 
them greater 3 and fing a requiem to his foule, the 
ifluc whereof was, Thou foole^ and fuch are all 
they which fet up their reft here, and thinke that 
the life of man confifts therein , and that happi- 
nefTe depends thereon. 

3. As our Saviour condemnes, and reproves, 
fo he improves the unmannerly proceedings o^ 
this man, and takes occafion to continue his hea- 
venly Sermon, wherin I lhall diftinguifli bntthcfc 
two things. 

I. Our Sa> iourgoesonin the <x cafwn all argu- 
ment ? \v\\\q\\ this mans requcft concerns. Secondly, 

B 2 U 


Serm, I. 

The Arraign em ent 

he intentionallyadds fomthing that was in his own 
minde to convey, and that is added to the former 

In the occafionall argument there be thefc two 
branches, and I fhallbutonely mention them, and 
defireyouatleifuretoperufethe place, becaufe 
in this place, and that paralellto the 6. o{ Mat- 
thew, is fcarce the like argument handled in the 
whole book of God, nor all the wit of man can- 
not have more excellent fuggeftions. 

i. He revokes hisdifciples from worldly -min- 
dednefe , by many excellent incomparable argu- 
ments, Virfi 2 . 

2. He provokes them to heaverdy-mindedneffe , 
in the 31. Verft > wifhing them not to Jeeke theft 
things , but the kingdome of God, 

II. He proceeds to his former intentional! 
thoughts, wherein he commends efpccially two ex- 
cellent venues to all his difciples. 

i, Wauhfulneffe , in the 35. Verfe ^ that they 
would always keep a watchfull pofture, preparing 
for, and expecting the comming of the Lord, to 
be fitted for it , w henever it fliould be , fooner or 
later, fudden or otherwife, and this is, 
1 Propounded and preffed , and then iterated and 

It is propounded and pre (Jed, 1 . From the con- 
dition of a duty, which being difcharged^ ?nakes a 
man hie '[fed, in thofe words. Ana if he come in the 
fee ond or third watch , and fnde them fo, hie (fed are 
thofe fervants. 2. From the mifrytlut will fol- 
low upon the neglect hereof, in the following 
J • words, 

of CovetoufncJJe. 

avoids, if the good man of the houft knew what bottre 
t£e thief e would come, he would watch, &c. 2 . It is 
' pre (] ed from the condition of their m afters comming, 
which is cxprefled to be fuddcn> no man knowes the 
houre • and thus farre our Saviour hath propoun 
dedand prcflcd this argument of watchfulneffe. 
2 Upon a particular cccafion he doth reiterate 
and inlarge the profecution of this very argument: 
thcotcaiion is expreffed in the 41 Vet ft , Piter 
fttps in, and puts the queftion ,not fo unmannerly | 
as before , but proper enough for the Auditory : 
M after , ftcakeft thou thti parable unfy m, or to all ? 
This gives our Saviour occafion to re-inforce his 
former exhortation , wherein are the fame argu- 
ments I mentioned before, partly from the fel city 
in the difcbarge of this duty,how happy and blefjed 
is that man, that when his Lord commeth ± flia/l finde 
well doing, preparing and fitting himfelfc for thai 
meeting ; and then the miftry and the wofo 11 condi- 
tion o£ thcevillfervant, who infread of giving a 
portion to his Lords fervants, fhall prefumc his 
mafterwill not yet come , but delay and prolong the 
time, and fall te heat And abuft his fellow- ftrv ants. 
I conceive in this place, and other places of Scri- 
pture, where this cvillfervant is mentioned fbe- 
fides the general! notion of any that carrieth him- 
felfc diforderly) I fay, it hath a particibr intenti- 
on againft that evill fervant in particular, that An. 
tichrtft, whom the Lord ft) all deft roy with the breath of 
his mouth, and abandon with the brightneffe of his 
camming, finding him drunke with the blond of the 
Saints, This eviU f«yant, I fay, will be in a vetfy 








The Arraignement 

cvill and fad condition. Our Saviour farther ex- 
preflcth this by adding one thing concerning the 
meafure of this cvill, that will befall the unfaithfull 
fervant, and he propounds it as a rule of the mife- 
ry, the mifcrywJbe great-, as this is done more out 
of knowledge , he which knorveth his maflers mil , 
which finneth hypocritically, againft the light, a- 
gainft confeience , thofewill have a double fhare 
in the mifeiy, and it will be more fearcfullto 
them: it will be fomething mitigated to them 
which knorvleffe, yet bad enough, as is exprefled 
in the 47 ancCq-8 vtrfe. This was the firft vertue 
that our Saviour exhorts unto, watchfulnefle and 
carefulnefle to prepare that they may not be fur- 
prized with his fuddencomming. 

2. Thcfecond vertue our Saviour exhorts un- 
to, is ftirituall tvifdome , although there be fome 
ambiguity in fome interpreters, either meekneffe 
or fpirituall wifdome, it is agreed upon. 

Ihere be two things wherein this is recom- 
mended in generall. 

I. In bearing unbr other ly oppofitions • and our 
Saviour tels them, that this is that which muflbe 
expected, and maybe prefaced and fore- fecn. 1. It 
muftfc expected , Verf. 49. for our Saviour tcls 
them plainly, that he came to fend fire on the earth . 
and not to make a carnall peace , but to convcigh 
the light of the Gofpell 5 thc events whereof would 
breed combuftions , wicked men oppofing the 
preaching of theGofpcll, and of the godly ; and 
this is made cvenbythofe which arc neareft to 
them, in the fame houfe, Ver[e 5a, 5 3 . Our Savi- 

of Covetoufncjje. 

our prepares them with this before-hand, that 
they may metkclyand wifely beare unbrothcrly 
oppositions. 2. In which this meeknciTe con- 
sists more particularly, to forbeare brotherly con- 
tention : Or, as fome interpret it, ir may rather be 
exprelTedthus, to take care to make peace with 
God lb much the more, a*ree with thine adverfi- 
ry y it may commend brotherly conjunction: for 
thofe which aie brethren, they lhall meet with 
oppofitions in the world , they had not need to 
devoureone another; Or, as many interpreters 
fay, that adverfary is Gcd, which,while we are in 
this world, we Should make our peace with, fince 
we can have fo little peace in the world •, there- 
fore our Saviour puts his fervants in mind.that it is 
a great point of wifdome, at the leaft, to make 
theirpeace with God, thattheymay havefweet 
comfort from him in the raiddeft of all bittc rnefTc 
in the world. I omitted one thing that I Should 
have fpoken, in opposition to the two things that 
mull be expe&cd, which the condition of the 
Gofpell will produce, and that maybe preftged, in 
the 54. Verf. And he fiidunto all the people, &c. If 
men were but fo wife toobferve thofe prognosti- 
cations of grace, and the way of the times of the 
Gofpell, as they are to prognosticate the face of 
the heavens, when they fee the evening faire and 
red, they prefage faire weather , and on the ap- 
pearance of a cloud, fovrle weather: if men were 
fo wife in the face of Scripture , they might 
fore- fee when calmes and ftormes are likely to 
fall , when they are like to fall into opposition 



Serm. I. 

The drraigmment 


and affli&ion , and fo wifely might prepare and 
arrae for the fame. 

Out of all give me leave to mention one thing 
needfull, from the unfcafonable and rude motion 
of the worldly-minded man, interrupting our Sa- 
viours Sermon with an earthly queftion, w&. 
It is no new thing nor flrange , that men jhottld 

bring car nail hearts to Jpirituall duties. 
You are not fecure by being in the houfe of 
God , by hearing Sermons , but you may be full 
of carnall thoughts , if you be not carefull to 
purge them out , you may be thinking of your 
houfe, moneyes, or trade, talking, or bartering a- 
bout worldly things, and fo turning the Church 
into an Exchange, or you may be gazmg after 
poorerthings, this bodies- fafhion, orthat bodies 
drefTe, but every onefhould be carefull of that. 
To omit all other things, I fliall onely fallen upon 
one obfervation, and propound that, fo as it may 
be comprehend ve to take the very fubftanccof 
the truth, of the whole do&rine that our Saviour 
propounds, and I fliall expreflfc it thus. 

Covet oufnejje is a vice that is hardly difeerned, it is 
a fubtill one , it is a vice largely Jpread , it is a 
generall one, it is deeply rooted and riveted in 
the foules of men , and-will hardly he beaten off 
with many reafons and arguments much working 
and chafing, it is a vice that is highly to be ab- 
horred \of a very foule nature and conjequence-, 
And therefore a vice that all that will be Chrifts 
d/fc/ples fhordd be very curious to obferve , and 
cautious to avoid, toward and fence them fe Ives 
againjL You \ 

of Covetoufneffe. 

You fee every one of thefe contained and inti- 
mated in the very words of our Sayiour,akhough 
I might have made fo many feverall obfervations, 
yet I chofe rather to contract all ir.toone; And I 
hold it very expedient fo to do, that if a man can 
but remember the point,he may carie away all the 
maine things that are faid concerning it , though 
he any forget other particulars, yet he may have 
the maine in the obfervation ; But before I enter 
into the explication of the point, I mall i. Pre- 
mifi one caution : there be three forts of men 
which happily may be here , that may take fome 
offence at this doftrine, taking things with a 
wrong hand,and hearing them with a wrong eare, 
which are delivered right, 

i. The prodigall man maylaugh in his fleeve,and 
be tickled, thinks he, I am fhot-free, this Sermon 
concerncs not me, a I am not guilty of that fin , the 
world knowes it, and I proclaime it well enough, 
and this may pleafe him, and fo harden him,while 
he ftands jeering at another ,man that walks con- 
trary to him. 

2 • The jrugallman, he is cleane contrary, he is 
afoberandagood husband, and he thinks it his 
wifdome to be fo, as indeed it is,in a vertuall way, 
and with moderation, but he is offended , and 
thinkes this may touch him many wayes , taking 
that to himfelfe which is aimed againft covctouf- 
neffe, as though it were fpoken to him . 

q. T he liber all man^ may take fome offence, 
which is in the right path and line of vertue, he 
may receive fome prejudice , becaufe he is not 

C onely 



The Arraipnemcnt 

oiiely tree troni extremes, but is conicious of the 
contrary venu?, and fo he may dance upon the 
rope of confidence, and be fecure in that one ver- 
tue , as though he need no more j whereas a man 
may have one vertue, and be liable to many re- 
proofs, not being out of thegun-fbor, therefore 
he mould not be confident, of that one, but rather 
extend himfelfe to every one. And I defire every 
one of thefe whom it mayconcerne, that they 
may by this caution be advifed to take heed of of- 
fence or fcandall, which may hinder them in 
their way. 

2. And fo I come to the explication of the 
point, wherein 1 (\u\\ propound, 

i. Something concerning the name, cove- 

a. Concerning the nature, andfo mail indea- 
vour to cleare the thing, 

Firft, by a difcription of it, what it is. 
Secondly, by a diftribution of it, according to 
the feverall kinds and ranks of it. 

Thirdly, by a fhort defignation of the proper- 
ties of it : not fuch as might make fignes and cha- 
rafters of it, but fuch onely as I expreiTed parti- 
cularly in the point. 

i. This onely I fhall note concerning the 
name, covet oufoeffe, (for I cannot well go about to 
define any thing, what it is, except firft the name 
be agreed upon ; for names and words play faft 
and loofe, and fo the definition muft varie, accor- 
ding to the latitude of the words. ) To omit all 
Metaphors , and fuch which are farther off, 


there is a threefold latitude of rhi, word. 

i . It is taken in a lar^e jenfe^ and fo it compre- 
hends dMtwrdtndtc defire, most than that which is 
properly called covctonf/ic(]e > or which o..r Saviour 
aims at in this yhcZjCoietoupttjft or concuf (cence af- 
ttr any thing^it may reach to all things inoidinatly 
defired: As for example, to me: tion but three 
creatures,, that there may be concupifcence after, 
honour, luft, and riches : Now we have nothing 
to do with it after this laige fcoft, 

2 . It is takpn in a ftritt p^which I defire not 
to make ufe of,though it is uied by fomc Divines, 
as indeed every one wili have his owoe apprchen- _ 
fion, and yet there is no great I'ifRrencc for my 
part, fo long as things are agreed on, I (hall never 
make contention about woids, for chat weiebut 
to hinder all knowledge. 

Know therefore , fome take the word more 
flri&ly than is neceffai y, they would have cove- 
toufnefleto bean inordinate appetite onely in re- 
gard of keeping and faving riches, and not to 
reach to getting of them. 

3 T take it here in a moderate indjferent fen ft , 
andfoit s dl inordinate defire toward riches in 
that cxceflflve way, our affeAiaris and inclination^ 
being fet on them inordi p'ely: I take covero. f 
nefTe in that middle fenfe, which comprehends 
both dtfiring inordin:ul\\ and ge^rin^ ioordi- 
nately,and faving inordinat ly ithcr defii ine,get- 
ting, or faving inordinate! yi this is cov( toufnefle. 
And this being premi fed concerning the wcrd, 
I (hall in the fecond place indeavour to expreffe 

C 2 the 






The Arraign em ent 

I. i ihe nature of it, firit, in a briefedcjcription, which I 
" promife not to be Accurate in, bccaufc it is not cafic 
to define it accurately, for an accurate definition 
fhould have nothing but the meere cfTentiak, and 
alltheefTentials, which is wonderfull hard inall 
things, efpecially in moral! things, but rather a 
rude draught or defcription , which maybe fuffi- 
cient for ordinary underftandings , and for the 
gcnerall ufe of men: What I conceive fuf. 
ficient for the nature of the thing \ I exprefTe 
it thus. 

Covet oujhe/p is a morati vice, or an inordinate affe- 
ction toward riches , or worldly things, whereby the 
whole heart of man is inclined excefively thereto, and 
inordinately carried towards them , arifing from a 
judgement perverted , and producing perverfe fruits 
or actions. 

There bee two things to bee dilated and in- 
larged in briefe , for it will be neceiTary to lay 
the foundation thoroughly, becaufe the true un- 
derftandingof this comprehends all that (hall be 
built upon it: As there is in all defcriptions, the 
gcnerall nature and the particular nature wherein 
the formality of the thing confifts* Soit is in this 
defcription, for it containes , 

i . The gcnerall nature of this, it is a vice, and a 
morall vice. 

i . It is a vice : for there be two kinds of difpo- 
fitions which the foule of man is capable of- 
there is a crooked difpofition and a ftraight ^ that 
difpofition of the foule which is right in the right 
frame, toward any thing , that difpofition is ver- 


of Covetoufncffe. 

tuous, and there is a crooked difpofition, and 
that is, when the foule is not in its right temper, 
and that is vice, being not in the rank of vertue, 
which is a commendable ornament that beautifies 
the foule,but in the rank of vice, which is a ftainc 
and a fpor that defiles and fhames the foule. 

2. It is a morall vice. There be two forts of 
vermes and vices, intellectually and morally wif- 
dome is an intelle&uall vertue, and fo all the preg - 
nancy of the intellecluall part of the underftand- 
ing, thefe excellencies of the underftanding are 
intellc&uall vermes, but this is none of thofc, but 
a morall vice,th: re be moral! vices which corrupt 
mens hearts, the inclinations of their foule being 
corrupt, their underftanding, and the will and 
affe&ions are corrupt , and this is of that nature, 
it is a morall deformitic: Now in a morall vice 
there be thefe two things which are moft princi- 
pally confiderable, and I frnll briefly touch them, 
becaufc I would have this defcription , though 
rude, yet ufefull, not onely for defcribing this 
particular thing, but for any rmn to frame a de- 
fcription of vertues or vices by. 

Two things are moft confiderable in a mo- 
rall vice. 

Firft, the feat of it , and that is the foule of 
man, and the foule univerfall ; and fo it is, 

i. Formally, in the will and affections, which 
aie the proper feat of every morall vice or vertue. 
I conceive the will and the affedions are in reality 
the fame, and without all queftion, according to 
the generall opinion of all the learned, the proper 
; C 3 feati 


Serm. I. 


«4- I 


The Arraignement 


(cat of every morall vice or vertue is intheaffc-j 
dions , in the right or wrong temper of the affe- 
ctions or Will 5 when the will is right fer, ic hath 
attained to vertue- when it is wrong fct, it hath 
attained to vice: therefore Ichofe to defcribe it 
principally to be an inordinate affe&ion^ yet with- 
*all I added fome other things ( becaufe there is a 
gcnerall pollution ot thefoule by this vice) al- 
though the proper feat be in the will , yet it hath 
an influence into, and defiles the reft of the facul- 
ties: and fo it is, 

2. Radically , in the understanding , for there is 
no deformity in the will and affe&ions , but there 
is a concurrent diflemper in the underflanding, it 
framing a wrong judgement and opinion, for that 
is the radix whence the affections are raif-led and 
mif-informed •, and as all vertues , fo all vices are 
formally and radically in the underflanding , and 
all the reft of the faculties of the foule 5 fo 
they are, 

3 . Vertually , in the actions •, for the propenfi ty 
of the foule towards vertuesor vices, towards 
right or wrong, ismanifefl in ordinate or inordi- 
nate acls-, I fay, in the a&ions, though vice be 
feated formally in the will, and radically in the 
underflanding , yet it appeares vertually in tlu 

Secondly, the fecond thing confiJerable ins 
morall vice or vertue, is the jlate, nature and qua- 
lities of them , wherein you may obferve two 
things. t.Thr lineyOvforizin , that divides b. 
twixt vertue and vice, i . The rule, by which wc 


of Covetoufnefje. 

findc out this line. The Urn that divides betwixt 
vem;e and vice, I cxprefTe thus: when a man 
keepes the goldm pnth of mediocrity, then a man 

is in the right line of venue, when hiswayes are! 
equinoxiall, even, when he fwerves from this, his 
?ffe<fiions, and To his actions, depending on them, 
fwerve, either to the right hand, or to the lefr,. ci- 
ther to excefle, beyond the line 5 or defect, fhort 
of the line-, then is an aberration from the line of 
vertue, and fo a man is in hazard of vice. 

2. Thereof this mediocrity: The Philofo- 
phers, as the Naturalifts obferve, found no other 
compaflc to finde out the right line,that when ver- 
tue runs even, as wifdome (hall dire^the truth is, 
it muft be the voice of judgement and difcrction 
that muft judge of all morall vermes-, to prefcribe 
the path of the affeftions, a right and due temper 
muft be kept • and chat they may be in a due tem- 
per, all muft be delcribcd by wifdome : But to 
fpeake more Theologically, it is the will of the 
wife God that is the rule of mediocrity, which is 
written partly in his mmbrcft, in the holinefle of 
his owne nature, as the way that men muftwalke 
in; partly written in our hearts , fo far re as they 
come into right reafon, to be judged either as rea- 
fon is originally right,or rectified. In time of i*> 
nocency, reafon was a competent judge , beeaufe 
it was not depraved •, and full of light and beau- 
ty, all darknefle being difpelled (by thofe heavenv 
lybeames) which did fervefor the guiding of a 
mans life, but now nature is corrupt , and it is as 
hard to have right reafon, as it is to fay what me- 
\ diornrv 



The Arrawnement 

Serm. I. 

diocrity is, therefore I add in the third place, mit- 
ten in the wordy as the will of God is written in his 
ownebreft, in the hohnefTe of his owrie nature , 
and in our hearts^ fo all vertue is but an extrad of 
fomething in the mount , according to that pat- 
terne which is left written in the word, God re- 
vealing to his people his will, ajid the way of ho- 
linefle, which is pleafing and acceptable to him, 
that muft be the judge and rule by which we muft 
difcerne the line of mediocrity, wherein vertue 
confifts , fwerving from which in the one, or de- 
fed in the other, is vice. And fo much concer- 
ning the generall nature of it, that it is a vice, and 

2. Now to add fomething concerning the par- 
ticular , that which makes the formality of this 
vice of covetoufneffe , that you may difcerne it 
from other vices , I would propound but two 

i. Something more generally confider the 
objett, and the ^Act towards that Objed. 

i. The object* for every kinde of vice or ver- 
tue receives its Jpcc/es from the Objed: now the 
Objed is riches, the obliquity of it is byway 
of excefTe, as the obliquity of the foule inmatters 
of pleafureisluftor wantonncile, in matters of 
honour is pride or ambition: Covetoufneff'e is the 
obliquity which is in refped of riches and world- 
ly goods, that is ^ when we are carried towards 
them inordinately, aiming at more than is compe* 
tent : what is competent, may be judged by nature, 
what is nece[fary and fif fit; ient for nature, maybe 



of Covetoufnejje. 


judged by rcafon, what is reasonable •, may be judged 
by faith , now to be defirous,and covet, and lult 
ahrermore than fuch a competency, to go be- 
yond competency, befides neceffity, reafbn or 
faith 5 this is a vicious difpofition toward riches , 
this is all I (hall fay in generall concerning the ob- 
ject, that it is a vice, the exercife whereof gives a 
vicious tincture and perverfe inclination to the 
foule, when it hath to deale with riches; onely let 
me add by way of caution, moft of all, both Phi- 
lofophersand others, make covetoufneflc to be 
a vice in the defect, not in the excefle : I am hard 
to believe, but it is the exceflivc carriage of the 
foule towards riches, but this is eafily reconciled- 
if men confider vices with relation to venue, take 
the excefle and the defect as they ftand in the ha- 
bit to vertue, then covetoufnelTe isadefe<5i to li- 
berality ; for liberality is the moderate feeking af- 
ter riches and ufing of them, prodigality is the ex- 
cefle,and covetoufnefle prevaricates from the rule 
in the mount,in,or by way of defect, excefle, be- 
ing fomething oppofite : but if you take it accor- 
ding to the object, as they ftand in habit with the 
object: formyownepart, with fubmiflion to o- 1 
thers, I conceive that covetoufneflc is rather in the 
excefle, than in the defect, in forcing the foule to 
worldly things, when a man is like the woman in 
the Gofpell,that had a fpirit of infirmity , bowes 
downc toward earthly things: prodigality is a de- 
fective carriage , when a man regards them not 
with due moderation, but threwes all out at win- 
dowes : upon the point they come both to the 

D fame 




tfbe Arraipnemtnt 

Se K M.I. 

fame point and lilue, and what I have laid of this, 
may be faid of all vertuts and vices. 

2. More particularly, the exorbitance of this 
covetoufnefle may be apprehended, partly by the 
opposition in which it ftands to other things, partly 
in iisowr.c proper temper and dijpofwon. i. For 
the oppofition, there be two things to which cove- 
toufnefle is oppofed in the fame ranke, refpe&ing 
the fame objc ft of riches, it is oppofed to, 

i . Liberality, in all the ranks and degrees-, and, 
2. To prodigality $ I onely note this by the 
w.iy, although we generally mention but one ver- 
tue upon the line in matter of eftate, and that is li- 
bcrality • yet this liberality may have a threefold 
latitude, it may comprehend three diftinft 
branches, thediftindtionof which may be taken 
diverfe wayes. 

The loweft rank to which covetoufnefle is op- 
pofed to liberality, is frugality $ he which is fru- 
gally libtrall, which hath but a meane eftate, and 
in a meane bufinefle, though he be f paring, yet he 
kcepes the character and temper of vcrtue, accor- 
1 dnigto the proportion of the eftate, nature, and 
condition of his bufinefle. 

The middle ftory to which covetoufnefle is 
oppofed to liberality, is that we call moderate libe- 
rality , that is in thofe which have but ordinary e- 
flaies, and in ordinary cafes, to be fimply liberall, 
and not toaimeat great proportions inordinary 
cafes, men of ordinary places, ordinary liberality 
is the true charter. * 

The higheft ftory is magnificence y to be more 



than libcrallj to exceed proportion, cither taken 
from propoitionof a mans eftate, as a great man 
is not liberall, except lie be magnificent propor- 
tionable to his eft ate, or to the thing, the bufineffc 
he is about to a<5t- a man is rot liberall to the 
publike good, which is barely liberall, if he be 
not magnificent according to his eftate, and pro- 
portionable to the publike good , it is not right f 
for nwgnificencels the true temper of liberality , 
which magnificence may be taken in lefpe&of 
two fcverall things. 

i . In regard of the $er[on in w T hom it is : there 
be perfons which are of meane condition, it is c- 
nough for them, according to their eftate and con- 
dition, to be frugally and fo they fhall came 
thenffclvesvertually, though they goe no farther 
than frugall liberality, with refped to their mcanes 
and condition. Others , which are of a middle 
fort, it is not enough for them ro be frugally libe- 
rall, but they muft be liberally liberall , or els they 
come within the compafTc of covetoufnefTe ^ 
though it be not fordid and bafe covetoufneffe, 
yet they arc not without the verge. The laft rank 
are thofe which have fulled eftates ; it is not c- 
nough for them to be frugally liberall, nor liberal- 
ly liberal], they will not avoid covetoufneffe, ex- 
cept they be magnificently liberally ftill to keep the 
proportion: if he which hath a great eftate, doth 
no more than he which hatha meane one, or an 
indifferent one-, he doth covet bafely, becaufe he 
doth not magnificently, as his eftate affords. 

2, In regard of the feverall cafes, and fo there 

D 2 be 


b P R H . I . 


Se RM. I. 

The Arraignement 

be three feverall cafes, in which thefe feverall 
ranks may be confidered, and accordingly ex- 

i. Trvviall and ordinary cafes 3 and there frugall 
liberality is fufficient. 

2.' Great and neceffary cafes , and there liberall 
I iberality is to be exprened. 

3. Vrgent and extraordinary cafes, and there, ac- 
cording to a mans proportion magnificent libera- 
lity is required. 

I remember an obfervation that the Rabbins 
have, it may be it may pleafe fome of this audito- 
ry, but in a perverfe way •, I defire there may be 
nomifconftru&ion-, they give this rule, to have 
every man carry himfelfe according to his eftate , 
the thing they fpecifie is in matter of cloathes, or 
apparell-, they would have every man keep to his 
eitate , and yet they allow of fome excefle , and 
fome defect, yetfo, as liberality may rule: the 
thing is this , ctoath thy wife above thy eftate, 
cloath thy children according to thy eftate, and 
cloath thy fclfe beneath thy eftate - ? they allow 
excefle on the one fide, and defeft on the other , 
and fo upon the point they are made even • if 
there be excefle in one,moderation in another,and 
defeat in another, that makes the fupply; the 
thing I note it for, is not for the particular, but for 
the general!, according to the three ranks how we 
may legulate our felves, according to the three 
I rules, and thofc according as the cafe requires, 
whether in a way of frugality, liberality, or mag- 
nificence: I give but this rule proportion to that, 


of Covetou/iieJJe. 


for matter of diet and apparell, an ingenuous fru- 1 Sa km 
gall liberality is commendable, rather keep within 
the compafle, it is the bed rule of vertue that can 
be given in this cafe,becaufe the exceffe, or incli- 
ning to excefle , doth but foment vice, asexcefTe 
in dier, floathfulneffe, which hinders and impaires 
the intelletfuall parts, exceflfein apparell is but a 
flag of pride, and an inclination to it : therefore 
in thofe things the bed rule is, to keep the temper 
of frugality, go in a liber all way, not fordidly,but 
in a way of frugality, rather under, than above a 
mans eftate. 

There be fome other things, wherein the cha- 
ncer of liberality lieth, to be obferved, I will 
mention but two h towards the diligent Ubonrer, 
and towards the necefiitAtedbeggtr, and there go a 
little beyond the compafle of frugality • be not 
penurious,pinching the labourers wages,and beat- 
ing it downe, or the poore tradef-manswaie: do 
as you would be done by • for it may be better 
almes, and bafer covetoufneffe, to grate upon the 
poore labourer , beat downe the hire upon the 
poore man that felleth his commodity , fo as he 
cannot live 5 herein goe in an ingenuous libe- 
rall way. 

There be other things that characterize magni- 
ficence, in all publikc fervices, which are fortbc 
publikcgood, for the good of the Church,or the 
advancement of the glory of God; for the good 
of the common- weale, or the fervice of the King, I 
and the fupporting his State and Honour , the beft 
way is to baulk a frugallway, tranfeendarneerc 
D 3 liberall 



The Arraignement 

liberall way, and Araiwab-X\Ve, go in a magnifi- 
cent way , rather beyond our felves $ for it I a- 
bate fomething below the rule in diet andappa- 
rcll, I (hall have fcope to exalt my felfe above my 
felf in the publike good ; this was the firft thing 
to which covetoufnefTe is oppofed to liberality-, 
comming iliort thereof is, when a man forbeares 
to go according to the rule of vertue , and keeps 
aloof off. 

2. OntheotherfidejCovetoufnefTeis oppofed 
to prodigality, itisfo farre from comming fliort 
of the rule of moderation , that it exceeds , the 
golden line is a free, ingenuous, liberall ufing and 
(pending thefe things,as difcretion (hall prefcribe: 
but when a man is beyond the bounds, careleffc 
for matter of eftate , riches, throw all away in a 
night, upon dice or vaine courfes, the extremity is 
in the exceffe. 

2. But now, befidesthe oppofition, the pro- 
per temper and difiojition of covetoufnefTe doth 
beft characterize it, it doth infett the whole foule, 
although formally it be, 

i . In the affetftom> an inordinate affe&ing, and 
a love towards money, love of having much, im- 
moderate defirc , and immoderate griefc and ve- 
xation, if he have them not ; immoderate feare jf 
there be any danger of lofing them 5 it may be 
circumfcribed by any of thefe inordinate affe- 
ctions, it is the defire, or love,either of them will 
expreffe it fully, im moderate or inordinate love to 
riches, affecting of them, that is the defilement of 
the foule, in regard of the affections. 


of Covetotijnejje. 

2 . In the npprehenfion radically,!: is in the un- 
demanding, which ariicth from feme mifconceic 
in the underftanding-, I will but mention one or 
two of the maine. In the undc rftanding an over- 
weening of worldly things-, a man thinks there is 
a great deale more good and excellency, more de- 
finable, and more conducible towards his happi- 
neiTc and content, than indeed they do ^ he hath 
hn erroneous opinion concerning the excellency 
of them, if he did not efteeme them fo highly, 
he would never affeft them fo deeply - y for a mans 
affedions depend upon his opinion. 

There is another root of bitternefle,and that is 
atheifme, or infidelity, or diffidence , when men 
are poyfoned with a low efteeme of Gods provi- 
dence, thinking Gods Word is not to be taken 
heed of-, they dare not truft Gods providence, 
but themfelves, and their own folicitous care, for 
providing for themfelves, dare not give any al- 
lowance to Gods providence^ thefe are the mainc 
roots of covetoufnefle in the underftanding. 

3. Itmanifcftethitfelfein/><frx/^^:7/^j, the 
aclions s re depraved, 

1 . The thoughts are tainted with caring immo- 
derately, alwayes plodding, running with thorny 

'cares, vexing and tormenting the foule with de- 
fires , that he is continually upon the rack with 
carking and caring thoughts. 

2 . His fetches are perverfe, a thoufand to one 
if his breath fmell not of earth, all his talkc is of 

1 his worldly bufinelTe , how he may compaile 
fuch a poflcifion \ if he would fliew but as much 


Se rm.I. 


Serm. I. 

The Arraignement 

love to God 3 as he doth to his mammon, it 
were well. 

3. His deeds, they alfo are polluted. 

There be two maine a&ions which 'ace inordi- 
nate, getting^ and having. 

1 . Getting, falling on inordinate courfes, riches 
muit be had , however they come by them , by 
faire or foule play^ covetoufnefleisa fnareputon 
by thedevilland our ovvne corrupt luft , which 
makes us venter (when we fee a bait) upon any in- 
ordinate aftion. 

2. Saving and keeping will be inordinate,he will 
be pinching and penurious, fcarce enjoying what 
he hath • it is a death to part with any thing , he 
parts with fo much bloud out of his veines , as 
pence out of his purfe ; it goeth to his heart and 
foule : inordinate getting, keeping, and faving; 
this is the firft thing, I add but a fecond. 

2. Ascovcioufacfictnfeffeth the whole (onle^ fo 
theinordinatenefTcofitappeares in the exceeding 

in what love requires, and is cither^Our felves, or 


The inordinateneffc of it fhewes it felfe efpeci- 
ally in the affections 5 and this Ifhall expreflein 
all thefe three things. 

Firft, that is apparent covetoufneffe , and 
wcares the livery and cognizance of covctouf- 
neflc, when it negle&s what love requires, and is 
either againft religion, or jufticc, or charity, thofe 
that flick not to trefpafle on any duty of love, 




I will mention ail under that name, arc deeply 

i . When men feare not to trefpaflc on the 
love of God , and of holy duties, love worldly 
tilings fo, as they will difpenfe with the love 
of God, trample on Godsbacke, breake all 
rules of piety j rather than not come to hjsco- 

2. When a man tramples mod unnaturally 
upon the love of a mans felfe , that which hee 
ow ifclfcj he will fp^nd no time on 

his ibule, to feed that, for feare hce fhould 
li.vetoo little for the world. Nay, hee will 
ftarve his foule, and body alio, to lave char- 
ges, that he may grow rich, and fcrape toge- 
ther thefe outward things, he cares not though 
hee pinch himfelfe, andthe^fe that belong unto 

5. When the love of the world is predomi- 
nant, above the love of bis neighbour , that hee 
can breake the law of jufticeor charity, break 
the law if jnftice , fo that he will wrong , de- 
fraud, cozen, or cheat his neighbour any way, 
ordammage him , accounting all to be fith that 
comes to his net , fo it may but feed his co- 
vetoufneiTe : this is an inordinate affe&ion to- 
ward riches clearely, the veiy difeafe and le- 
profie flicking in his fore-head. And net one- 
ly when men breake the law of juftice , but 
when they break the law of charity , that can 
with-hold what they ought , or might do, or 
are called upon to do in that way , wither his 

E hand 

S B R M . L 


The Arraivnement 

Se r ^.i 

hand from giving almes, ftraiten him from his 
own flefh, it is death with him to part with any 
thing * in a word, when he can difpenfe with 
the love of God, himfelfe, and his neighbour, 
breaking the duty of love, juilice and charity; 
and all for the love of money , this is a cleare 
cBara&ef of inordinatenefTe after riches , and 
worldly tilings. 


K E 


L u K e 3 Chap. 12. Ver. 15; 

e^W ^ /^/V/ f/wto f^£7» , ta/(£ /;?&/ 
and beware of Covetoufncjje* 

H'is of the description of the na- 
ture of covetoufntfTe - 7 I (hall add 
a word concerning thefecond. 

2. The djlribntion of it : and 

fo it may receive a diftubutionl or 

diftindion, three wayes. i . In 

regard of the fibjc cL 2. Jn regard of the JIau 

in which it may be. 3. In regaid of the degree. 

I. In regard of the f/tbjecJ , there is a double 

kinde of covetoufneffe. 

1 . It may he incident to.the godly ' 5 as a concomi- 
tant , being the relick of originall iinne, the feeds 
of all yice$ arc in him, and to there is a natural! 
propenfity ft ill remaining towards covetoui r.efle, 
even in a godly man 5 but it is but a concomitant, 
it doth not bearefwayat all in him- for in fome 
rt\eafurc it is f^bdued and mortified; dl ^h;t 
may befomthing, moreorlefle, towards piedo- 
minancy. It may be confidered in a godly man 

E 2 as 



8 I 

^ — 

The Arraiynement 



as diligent y offofed^ godly man is upon his watch 
if there be any root of binerneffe in him , which 
inclines him towards covetoufhefle, he will watch 
over it, and oppofe and fet himfelfc againft it, he 
will keepa narrow watch over hisfoule, becaufe 
he is confeious of his inclination thereunto. 

2. The other kind of covetoufheflc is incident 
to a wicked man, and it is in him predominant, he is 
a fervant, and a flave 9 he mzjkts it his calling, he 
gives himfelfe over 5 andfubjeclshimfelfe to it, 
it rules him, for he is wholly bent that way , but 
this admits of forne differencv-, viz. even in a 
wicked man it maybe fometimes wragedhkc a 
flame, with infinite fury , fo that it beares downe 
all before it , fometimes alio it may be retrained, 
there may be reftraining grace in a wicked man, 
that keeps him from exorbkahcie, though there is 
no living grace 3 to mortifie it , and fo it retairie 
the fame nature of covetoufneffe : herein he is 
like the Foxe- the difpofition of the Foxe is to 
devoure when he is in the chaine, yet he devcures 
not the Lambs, becaufe he is chained 3 a wicked 
covetous man may have the fame wild difpo- 
fition in him, which is naturall, but Go J may bri- 
dle & curb. him from a&ing, and keep him in faire 
termes , that he is not fo outragious as many are. 
II. Another diftin<5rion of covetoufneffe is, in 
regard of the different Jl 'ate of covetoufneiTc in 
thofeperfonsv.i.ereitis, godly or wicked men, 
I there isnoefiate wherein it is, but it is a crime, 
be it in the loweft efrare 5 1 . Somtimes covetouf- 
neffe may be criminally as itimybe fubfervient, 


of CovetoufneJJe. 

not the maine vice , but a fervant to other vices; 
covetoufneffe, as a fin, may ferve fome other luft, 
although I cannot denominate covetoufneffe to be 
the ruling finne , yet it is in a man, and ferves his 
turne, as a fide-wind, to fcrve fome other luft. 
As for example : Sometimes a mans principall 
/in is pride h now becaufe pride mil ft havefome- 
thing to maintained, and therefore a man muft 
ufe his covetoufneffe as a fcrvant to his pride , to 
furnifli that, to bring him in trappings for his 
pride, which othtrvvife would be hungry $ pride 
would ftarve it felfe without it : this is frequent, 
men will 1 crape, and rape,and keep a fonle adoe,to 
opprefte, grate, and grinde the faces of men ; yet 
it is nor done principally out of covttoufneiTe,but 
rather as an aft of pri«'c^ covetoufnefle being a 
fervant to pride : alas xsfinne may not be cove- 
toufneffe, he glorieth not in hoarding up money, 
but he muft live at fuch a rate, in fuch a fafhion,he 
muft have gay cloathes , and he is necdlitated to 
be covetous,not becaufe his inclination is thereun- 
to, but becaufe he cannot elfe fupport his pride. 

Another corruption that covetoufn^fte waits 
upon, is luft : a man which is given to luft,he can- 
not feed his luft without meat and drink, to fttifFc 
the pot, he cannot maintain his harlots, or nourifh 
himfelf in that fin, nor furnifh himfelf without co- 
vetoufnefiej and that makes himinjurious,tofteal 
from parents, or mafters , ufe any trick of cove- 
toafnefle, but it is not out of love thereunto- cb* 
vetouftu ffe is not his fin, but a fervant to his luft , 
fo that mboththeie refpefts coYetoufneflTe may 

E 3 be 


Serm .If. 


The Arrawnement 

be in a man, but yet in the eftate of a fervant. 
2. Sometimes alfo covetoufnefle is not onely 
the criminal, but the cap! tail vice, which doth ap- 
parently denominate a man to be a covetous man, 
although he may have other vices , yet this is the 
j chiefc, this is his grace, and in this cafecove- 
toufnefTe is a friend to him, it is inftead of pri de, 
for he prides himfetfe in his great eftate, and 
herein covetoufnefle is not a fervant to pride, but 
the very throne of pride , which makes his pride 
fit higher , he is proud , but upon conceipt of his 
great heape of money , looking over the fhoul- 
der of his poore neighbour , and thus a man is 
proud , but it ifllies from his bags , his great e- 
ftate , covetoufneffe is the maine finne 5 fo in ma- 
ny other kinds a man may inftance , wherein co- 
vetoufneffe is the mafter-finne, when a man I 
makes it bis glory, and his very trade, to gather a 
great eftate together, not for any ufe of it,but that 
he can ge&fuch an eftate. 

Ill, Thelaft diftin&ion of covetoufnefle is in 
regard of the degrees , as all vertues and vices,they 
are capable of degrees : It may be,in fome leff?,m 
fome more, in fome it may be hardly difecrned, in 
others fo palpable, that it may be felt • there is 
a fordid bafe covetoufnefle, that all the world 
may fee a man is covetous , he beares it in his 
fore-head, in every aft that he doth, in all his car- 
riage and courfe: Others (lily diflemble cove- 
toufneffe 5 are not (b fordidly and fo bafely cove- 
tous-, but more flily carrie the bufinefle- 7 men 
that are inwardly covetous, diflembling the bu- 


fincffe, or, at Jeaft, carrying it a great deale better. 

2. Now to come briefly to the predicate, or 
the thing we affirme concerning covetoufncflc: 
there be two things that I have propounded in the 
point concerning covetoufheffe. 

Firft, fomcthing in regard tf it fife. Second- 
ly, fomething in rejpeff s* 1 1 fiends to us. 

i. In regard of it fife , there be thefe fourc 
properties of covetoufheffe that I ihall note. 

i. \tisa fubtill &r\d a flie finne ^ hardly difcer- 
ned^ by every man 3 neither in himfelfe, nor othei S3 
a man may be in before he is aware ; and that ari- 
feth partly from a gcnerall ground of vice^ becaufe 
all vices are fubtill and flie , they can borrow 
habits , and dreffe themfelves ; in the attyre of ver- 
mes; covetoufneffe may claime kindred with,and 
go under the habit of frugality , partly, upon a 
particttltr ground , there is fomething in covetouf- 
neffe which makes it more hard to be difcerned • 
becaufe there be more faire pleas for this 5 than for 
any other finne in the world: as 5 to provide for 
children and pofterity, for a mans eftate and 
condition, to fupport his rank • a thoufand things 
a man may plead for covetoufneffe, there is more 
to be faid for that a great deale, than for many o- 
ther finnes , as luxury and riot, uncleanenefle and 
filthineffe, although they be works of darknefle, 
and men are afhamed, if they once be difcovered 
defaffo to be guilty of them, their mouthes are 
flopped , but this is a more fubtill finne , and will 
admit of a great many colours, therefore it 
I walks morcclofcj and is hardly to be difcerned: 
1 In 

E R M 



Serm .II. 

The Arraignement 

Inthisrefpeftitisapoint of Chriftian prudence, 
to take notice of it, and, by the way, tomakeufe 
of this : Now there may be thefe two things de- 
duced/or it may be very ufefull for pra&ife. 

i . Becaufe it is a flic and fubtill finne, I would 
wifh every man,not lightly or rafhly to accufe an- 
other man of it, and upbraid him with it-^but look 
to his warrant and ground for it, if it be ambigu- 
ous , and his a&ions may admit of a faire conftru-! 
&ion 3 I muft not judge him, I know not a mans 
eftatc s and many other fuch like circumftances 
may rail in , and therefore I may not prefently 
condemn another of covetoufneffe. 

. 2 . Another point of wifddttie, rather more nc- 
cefTary, is f hat we fliould noteafily excufeour 
fclves, prefently blefTc not thyfelfe, as if thou 
co; Idft fhun, decline, and avoid all reproof,think- 
ir.g this finne of covetoufnefTc concernes not me, 
it doth not hit me fo home , in many things it is 
hard to prove that which is clearely true : a man 
cannot by the law prove a man is drun^unlefle he 
be fo groffcly drunk, that he is not able to keepe 
out of a carts way , and many other fignes of a /<?- 
%all proof e> are hard, but yet a confeicmious proofe 
betwixt God and a mans owne confeience , may 
be difcerned: though thy finne be fuch a flie finne 
as covetoufnefTe , that another man is loath, hap- 
pily, to charge it upon thee, remember it is a flie 
finne, and may lie at the heart , fufpeci thy fclfe 
therefore, and do not eafily excufe it. 

2. It is an univerfdl and gcnerall fime y largely 
difperfed, our Saviours words implie fomuch, 


of Covetoufnejje. 

\ x 

therefore hixhhc,t*ke/i*$iJ)4fldbef9*rc • there is a Sf.rm.1I. 
double cannon, as it he hid laid, you had need to 
watch , and 10 looke narrowly to it , it is a (lie 
fin^ajuglcr, th t willcaft athoafand mifts before 
your eyes : and vvithall, if implies that it is a gene- 
rail finne, I fpcake to all of you, faith our Saviour to 
his DifcipLs,and others alfo, ars if this were a ge- 
nerallio u of biuerneiTe all the world over ; and 
ill truth i( is fo, a man may fee it univerlallydbr, 

1. TlKreisnorjHciorjSrt ofmen, which are 

altogether ftfic. 

i. Wicked men, fomc fceme to walke contra- 
ry to it, in prodigalitie ; yet either in predominan- 
cies or fubferviencie,fcarcea wicked man but he is 
covetous 9 he which is prodigallmuft (crape un- 
juftly to mamtaiuethat. 

2 . Godly men arc not altogether free , there 
are the rclickes of this corruption in originall fin, 
and it fheweth it felfc even in them 5 godly men 
may doe it under pretence of religion they fas he 
faid) are then only godiy 5 whengodlinefTe is fpar- 
ing,andfrugali. many men are againft drunken- 
nefle in their families, becaufe it fpends their e- 
ftates, under a vizor of godlineffe they keep men 
fober • fo that a man may pretend religion,and yet 
within have a root of covetoufneffe. 

II. It is in all forts and ranckes of men. 

1. Poorc men think they are not capable of it, 
and yet notwithstanding , their defires may be as 
large as hell, there may be as much covetoufnefle 
in a poore man, as in a rich man. 

2. Rich men it is evident that they are excee- 

F din< 



The Arraignement 


km. II. ding obnoxious to it,the having of much, increaf 
eththe dcfire of having of more. 

3 . It is to be found among all callings^ the Ci- 
tizen, the Countrey-man, the Trades-man, the 
Gentleman, the Miniftcr, the Lawyer all callings, 
whether Civill or Ecdefiafticall, even Church- 
men may be fubjed to covetoufnelfe , itisadif- 
eafe that every ranck may be infected withall. 

4. In regard of every mans condition, there is 
no (ex nor age free , thofe to whom it belongs to 
take the care of families , women alfo as they are 
more impotent , their affections are more inordi- 
nate,and Co they are more unreafonably covetous*, 
in all ages it is , although it be more rare in youn- 
ger age, covetoufnefle is not fo proper thereto, 
youth is not free, but old age efpeclally. 

III. Ic is alfo a tenacious fmne ^deeply rooted , and 
therefore not eafily laid downe, ofourowne ac- 
cord, a thoufand to one, if a man lay it downc of 
his owne accord, to have fomuchgoodnefleof 
himfelfeas to ft rip himfelfe of this vice,not one of 
a thoufand doth it, no nor is it cafily allayed ox bea- 
ten dorvne , not by thofe meanes by which vices 
may be cured. I 

There are three things which may cure any 
vice. Firft, the authority ef religion. Secondly : 
thcrvaigh nfreafon. Thirdly, the tract of ^time. 

1 . The beft curing is,when the author hie of re- 

ligion will do it, if when a man heares the word of 

' God,amanisreadietofay, fpeake Lord for thy 

fervant heares , that»man is in a good temper , 

when he will be beaten from vice by the word of 

God, \ 

of Covetoufneffi. 

God, God hath fo much authority over his foule, 
that if hcc heare this finne is difpleafingtohim, 
he will owne none of it , but throw it out of his 
hands,as children many times at the very word of 
their parents 5 and this is the belt : butcovetouf- 
neffe is (b tenacious,and rooted in many, as many 
words from God will not worke , to get it 
removed : our Saviour here is faine to ufe many 
words and argumen:s,belides his owne authority 
his bare word will not doe it. 

2 The rvaight of rcafon may ftep in and fecond 
religion , fhewing the deformitie and bafeneiTe of 
it, and convincing the confcience,and yet this will 
not do it: furely that is not a good temper , when 
men will not be regulated by reafon, when it j 
neither wit nor reafon that will make the cure- 
our Saviour is faine to heape reafon upon reafon , 
I dare fay,never any thing more larger difcourfed 
of, and more fully convinced, then our Saviour 
doth here in this Chapter,andinu^j/^m, and 
yet all reafon will not doe it , not beat it downe it 
wasfo tenacious, and ftickt Co clofiy. 

3 ManythingSj neither authority of religion, 
nor weight of reafon,yec time it felfmW cure them: 
love is overcome with time, but time doth not 
cure covetoufnefTe, but rather inflame it : the lon- 
ger a man is acquainted, the Icfle he gyowes wea • 
ry, feeing no inconvenience in this finne of cove- 
toufneife, although it pinch him a thouti 1 times, 
r.nd ride him bafely, yet (thinks he) itisnofrch 
b.tfe thing, although indeed it makes amanfo 
fordid and bafe , that it tramples upon his nature , 
I F 2 and i 

S E R M . 1 1 • 


The Arraignement 

S e rm. II. 1 andhis very excellencies, and makes himabafe 
drudge,ana the longer he is in it, the more beaft- 
likeheis, the better he likes it : and whereas age 
cures many diftempers, time when it comes to 
•endjfrees a man, being wcarie , and having runne 
themfclves out of breath,v/ich their foolifh waics -, 
butcovetoufnesgrowes upon a mad in his age, 
the nearer 3 PWO growes to the earth, the greedier 
he is after the earth, his mouth will be full of earth 
one day .and yet quo minor v/a,eo flus viaticum^ the 
kfle way he hath to goe,the more tenacious he is. 
4. Which is the principall thing . kisamoft 
dangerous finne y a finne of a dangerous and a hidi- 
ous co:^fcquence . I thought now to have demon- 
fl rated it by fome places of Scripture, wherein I 
fliould fetdownc the black ftimpc, and fearefull 
name that this finne h;ith,fo fearefull that it ihould 
make every man lhie of it, and abhorre it, yea, the 
very thoughts of it ; for there is not a blacker finn 
inallthebookeof God, in fome refpe&s , of an 
ordinary morall finne , then this finne of cove- 
1 toufnefTe. 

Some examples I fliould give, I flu.ll briefly 
touch fome of them, befides many negative exam ■ 
pies which Divines doeobfewc : there ; s not any ma'i m Scripture which was noted for a god- 
ly man, which hath ever beene tainted with this 
finne of c ovetoufnefle 3 not anv one example, 
though you may meet with examples oi many 
fin$,yet w r ith none of this : No ;h was torched with 
di ui kennefle , David with murder and adukeric, 
JVftr denyed his matter, we (hall not meet with 
_ any 


of Covetoufneffe. 

\7 \ 

any one tnftancc, that the Scripture approves for a I S e r m . II. 

godly man, that was ever tainted withthis hnne,it 
is fo little kin to godlinefle : not that I will (ay , 
that there never was any 5 yet it fhewes , it is very 
fane from pictte and Chriftianitie, from the way 
thereof : and thofe affirmative examples that we 
have ofany that were covetous , we mall fee they 
are fct downe unto us, to fliew, that they are moft 
contemptible perfons, asthemoft vile and odious 
perfons to be abhorred. I had thought alfo to 
have flawed it by ground of reafon : briefly in ge- 
nerally touch it but in a word,reterring the main 
of this, the application, to the next time. There 
be two things, by which a man may fee the dan- 
ger and follic of this finne of covetoufneffe. 

i . It offofetb all the good of 'nature ,and all the good 
ofgrace y \t checks all graces, and the wayes there- 
of, and the whole Spirit of grace, it cafts a dampe 
and chokes a man from hearing the Word, from 
doing the worke of the Lord, and thriving by the 
meanes of grace, it ftifles every grace in the funic, 
the groweth of it,it chokes all the good of la.ure, 
fo that a man that is tainted with this finne, hath 
not common humanity,no bowels of compaifvo 
as though he were made of flint , it doth fo farte 
efhange him from the power of the excellency of 
grace,that it degrades him of all the fweetneife of 

2 . The fecond eenep 11 thing is , that it expof 
cth him to all kinds of w^ckrdn'fie, there is no evilly 
whether of fin ox fum foment Jout covetoufnefTe ex- ' 

F 3 i. It 


The Jrraignement 




i . It leads a man into a thoufand fnares , hce 
which is once fet on with a greedy defire after the 
world , will not ftickc to commit any finne in the 
\vorld,to run upon the fwcrds point, hee is drawn 
into the trap by the bake: fuppofe a man hold a 
peece of gold at the end of a lack ; the Dr. ell hee 
dothfo, a covetous man he will creepe into the 
fack to be catched by the Divell, and caft into 
hell, while he goeth into the fack after the gold. 

It exfofeth a man to ail kindofpunijhments, both 
becaufe it takes away all that watchfulneffe, that 
men obferve not the feafon of danger : hence it is 3 
that our Saviour wifheth them,to take heed of being 
$vereome with furfeting, anddrunkennes y andthe cares 
of this Iffejeft that day come on them unawares :a man 
which is laden not only with drinke, but with lu- 
xury , he grows wanton, and fo minds not when 
evill approacheth to avoid the ftorme ; . this is the 
drie drunkennefTe, the cares of this life , if a man 
be overburdened, bufie,plodding after the world, 
it makes him forgetfull of himfelfe. I remember a 
Story> of a City in Sicilia being befeiged by the 
Romanes, the mainc experienced and mod: artifici- 
all man in the City was one Archimedes , heufed 
many devices, and did many wonders , but at laft 
for all his ftratagems the City was furprized, the 
Souldiers brake in, arid great meanes was made to 
finde out Archimedes, at laft,thc Souldiers hearing 
where he was., brake into his houfe, and he was in 
his Studie, he never tooke any notice that the Ci- 
tie was taken 3 when the Souldiers opened his Stif- 
dy doore, they found him bufie,drawing lines in 




dufl,like fome Mathcmatician,thc Souldiers flood S f r m . 
ftill looking on him,at laft, in fcorne and difdaine, 
one of the Souldiers, feeing him fo barbarous, and 
inhumane, drew his fvvord and killed him, much 
againft the Generals minde : Although God be- 
fcigc us round about, though the Church be taken 
and furprized , though a mans owne houfebee in 
danger, yet if a man be bufie, drawing lines in the 
duft after worldly things, he will take no notice of 
any thing, nor ufe any meanes to prevent it, fee no 
danger,and fo not be able to avoid danger. 



K £ 


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t.i'dbc f*idmtotbcni 7 tabbed 
enihexxrt of Gnctmfneffe. 

one poiar of I i* 

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1 '-"'}'• : _ r : ~.-..:r. 


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of fawtoufrttfje. 

Second^ maverfall - c or 

Idle, bur arc covetous , all are t 

Thirdly, that if. ous • 

faft,and clcavrsclofci; ■-:. Co*. - 

isforcvittcd ., tharwccai 


Fourthly, iris a fin of 

: I (hall only ah 
upofl it being ° thine 

Iwillilluft] -.-.A, partly by5^ | :>yj 

nrqji** Imeni led then, (the Iih: I :namt 
Uj thatthere pregnant TcxtsofSo 

tore, which rcprei the 3angerousn 

turc end cc: ^n of this I: w 3 • 5 • 

^ I or ti fie therefor mbers which x ~ithe 

e. ir :h, forme &ticn ) unclt.m. r/on, 

cvill concupifccnce ^ &riA cc wjft Uh- , 

try-, maike there, he oked , 

c coifequer.ce it be 

:re more fubtile finne, hardly d: 
rancked with fornication , cs that all the 

world cries fatmeof, the Spirit of God 
amcr.ethofe : ijn ci 
brand on th. -ove all the reft - r. 
nance rbrtcinicat:on,fc:rcecL: : torcov 

touf .the esno r eof fuehrer- 

(bns,theworl hathietadal inawh . 
but God; :h flampedablac don 

it, r. htchist . tnie, thctfc 

any creature, b at it may be I 
bar! oris the luftfoll n 
I G 



Serm .1 II. 

The Arraign ement 

of her : preferment and honour is the ambitious 
mans idoll, it leades him to it, but yet we doe not 
find that the Scripture doth expreflv brand any o- 
therfinne,which is not diredtly idoiatry,with that 

| Dame, but only covetoufneffe : I conceive, to omit 
other things , there is one thing, as the particular 
reafon of it, which is very confiderable ( for 
there is a generall reafon for other finnes,) which 

! is this •, what a man preferres before G«od, that hee 
makes as his God, exalts it in the throne of God, 
and therefore for that generall reafoa,coVw j touf. 
neffe is called idolatry : But there is a fpeciall evil) 
in covetoufneffe which makes it idolatry in a 
deeper dye, a covetous man befides that in the ge- 
nerall ref pecfi, his money is his idoll in the particu- 
lar,!^ puts truft in it , he hath a confidence in it , 
and that is the greateft honour that God can have, 
when we can put truft, and fecure our felves, and 
beare our felves out upon Gods prote&ion, and in 
that refpeft, there is a great deale of propriety in 
thofe words to this finne : for which things fake the 
wrath of God commeth upon the children of difobedi- 
enct, verfthe 6. It is not only true of other finnes, 
which may betaken notice of,but to provoke God 
in this fecret finne , which the world takes not fo 
much notice of , for this thing the wrath of God 
commeth upon the children of difobedience. 

One remarkable place wee have in the firft of 
Timothy 6: 9 , 1 o . But they that will be rich fall into 
a temptation^ and a Jh are, and into many foolif})and 
hurt full lufls^ &c. For the love of money is the root of 
alley 1 II, which while fome coveted after y they have er- 

of tovctoujnefle. 

red from the f.ut h , a/id pe treed t hem fc Ives through 
with ?/ianj (orrowes : this is as full a place as I can 
well conceive : thofc that will be lich , that are 
tnad after the world, they are in a molt dangerous 
condition : fuch men can: themfclves upon a thou- 
fand datigei s, every expreflion, every word is full 
of weight, I will not take it now on me, to dilate at 
full unto you oa them, I will leave it to your owne 
thoughts : li is the root of all evilly I will only fpeak 
of this, it is truc 3 any finne which is predominant , 
maybe the univerfall root of all evill in that man, 
fo that it maybe applycd farther then the matter 
of covetoufnefle , but yet there is fomethingem- 
phaticall in covetoufneffe above other things, that 
precipitates a man into all evill, for that man 
which is fct upon gaine, will not flick upon any e- 
vill courfc that may advance him that way- it per- 
verts the eyes of the wife, makes them blind, that 
they can fee no danger : thus we fee , that it is the 
root of all thofe evills, which do arifc in that man 
which is bent upon covetoufneffe ; but there bee 
fome other men which goe not upon the root of 
covetoufneffe, but upon lome other grounds, and 
fo may breake into many evils. 

And therefore there is a caution to be obferved 
in thefe words , all kinds of evill , which is a large 
woid,for covetoufneffe will not put a man into all 
kinds or evill, if you take it in the Ariel: fignificati- 
on, for it will not put him on prodigality , not m 
an ordinary courfe , I fay,fuither then to advance 
covetoufnefle , tmicuique alnjms efl frmptus qui 
vttlt facere lucrum , a man malt bee at cod to 
I G 2 g-une 

S R M.I 1 1. 



Tbe Arraign em ent 

ERM.IIljg^ine oftentimes : but to adde another place. 
Another place to prove this,is in the 1 6 of Luke 
vtrfe 1 4 . CA nd the Pharifees aljo who were covetous 
hem d ad l heft things > and derided him : A c o v etou S 
heart is fo tarre out of frame towards any good , 
from any poffibilitie of recovering him to a 
good eftate , that the meanes of grace are but 
afcorne andderifionto him: our Saviour h:m- 
felfe, I dare bee bold to fay , theproudeftand 
raoft captious man in the world could not ex- 
cept againft his Sermon : happily in any mans 
Sermon there maybeefomeinfirmitie or weak- 
nefle , fo that a man may except againft it 5 
but our Saviours Sermon was not obno- 
xious to any fuch thing : And you fee cove- 
toufriefTe made our S a v iour himfelfe deri- 
ded ; when men deride wifdome it felfe, this 
is a high pitch , but covetoufnefTc doth this : 
Therefore the Pfalmift makes a prayer to God, 
Pfalme 1 1 p. verje 36. Incline my heart O Lord 
to>thy Tejlimonies y and not to covetoufneffe ? im- 
plying, there is an incompoffibilitie betweene 
regarding Gods Word , and covetoufnefTc : 
if a man bee inclined to covetoufnefTc 5 hee is 
clejne out cf the way from obedience to Gods 
commands , they are put in the ballancc onea- 
eainft an other, and David therefore here de- 
hies God that hee would incline his heart ro 
kecpe his TcfHmonics, and therefore that hee 
/would keepe him uprightly, free from cove- 
ton fneff.-.. 

1 Corinthians Chap. 6. verfio. compared with 

Ephe- ' 



Epheftans Chap. 5- verfe j, you (hall findc that co- 
vetoufncs bars a man out of Heaven, there isthc 
very fame obfervation which I propounded in 
the firft place 3 1 Know you not that the unrighte- 
ous J1)aII net inherit the Kingdome of God 7 nor 
Thieves 7 nor covetous : obferve, that covetous 
perfons are rancked with uncleane perfons , and 
with Thieves 5 they goe altogether , for they 
are no better then Thieves on the High-way in 
Gods eftimate , and fhallas much bee barred 
out of Heaven, how fmooth a finne foever it 
fcemes to bee , fuch cannot inherit the King- 
dome of God, 1 Corinthians 5., Not alto- 
gether with the fornicators of this world , or with the 
covetous , ejre. It is fuch an odious finne and fo ab- 
horred of God, that God would have all men 
to abandon it , but efpecially his owne peo- 
ple, and therefore amongft other perfons which 
are vicious and finnfull , hee warnes the faith- 
full not to eat with <t covetous man : and there- 
fore in the 11. verfe, If any man that is called a 
brother , bee a fornicator 9 or covetous , &c* with 
fuch an one no not to eat : It is ftrange to fee that 
they are fo contagious , and loathfome , the 
Scriptuie faith no more of a Leprous perfon , but 
onely , that he fliould bee feparated from the 
Congregation , there is as much faid of a co- 
vetous perfon , one which is in the Church, 
and profefleth the Chviftian Religion , as for 
other men of the world , this is not meant 
of them here , but if any man which is a - 
Saint of God bee covetous , with fuch a 

G 3 man 




The Arraignemmt 

Serm.III . 

mannot toe.itj they are excommunicated out or 
the focietie Oi Gods people, covetoufnefTc doth 
not only barrc a man our of Heaven , but it bans 
a man out of heaven upon earth , from the com- 
munion of Saints, and alfo from all things ho- 
nourable in a Common-wealth, or Church :co- 
vetoufneiTe makes a man unfit to rulc,Exo. 18.21. 
ij\ ion over thou fruit provide out of all the people , a- 
ble men^fuch asfeare God, men of truth 3 hating co~ 
vetoufhefe , and place fetch over them^ to be rulers of 
thousands : a man is not in Gods choife capable of 
the magiftracy, if he be covetous :and there is ve- 
ry great reafon for it,for that man that is a Have to 
his luft, is not fit for that place, it is not to be ex- 
pected there will bee juftice done by him , 
if he fag too much upon thepurfe fide : for that 
will keep down the ballance of juftice that it lhall 
not goe right. 

A man is not capable of honour in the churchy 
J if he be covetous, iTimoth. 3.3. Not given to 
Wine >no fir tker, not greedy of filth/ e lucre, but patient, 
not a brawler, nor covetous : A Paftor or teacher of 
the Church of God,fhould feed the flock of c/;;v/?, 
and rule well, andtherfore mould be free from 
covetoufnelle , nay, and bate covetoufne-flc - for 
they that are covetous , are like to looke more, 
J and aime more at their owne advancement, how 
J they may advance themfelves , and at their owne 
gaine^then at Gods glory,and the good of foules : 
and therefore not fit to governeina Church. 

2. Bcfidesthefeteftimonies of Scripture, let 
me addefome examples, fome I mentioned the 


'aft day on the negative fart , that whereas w ith o- 
ther fins foment the Saints of God were tainted, 
as Noah was tainted with drunkennes, David with 
murder and adultcric: i:is obfervable,thatnotone 
that bearcs the name of a reall godly man, is 
couched with covetoufneile . I will only mention 
thofe affirmative examples , two or three of them 5 
whereby we fhall fee, that they are as bad as bad 
may be, which are ftained with this vice of cove- 
toufneffe, ' Laban was a covetous man,one that the 
Scripture brands for a bafc vile perfon, and fers an 
ignominious note upon him ; Nabal^ for that was 
the Anagram of his name : Nabal thechurleis 
mentioned with infinite difgrace to be a covetous 

There is a command given for Kings that they 
fhould not bee covetous , and of all men in the 
world, they have mod ufe of money, for the fup- 
port of their it ate, and the defence of their King- 
domes,and yet they are commanded not to be co- 
vetous. i^Abab his covetous humour after Nabotbs 
Vineyard, is mentioned in Scripture as the root of 
the ruincof him and his familie, and pofterity, 
there were other fins which followed, butcove- 
toufnefle was the root from which all fprung 3 we 
reade of one in the new Teftament , Demos a for- 
ward man once in religion, but when once hee 
came to imbrace the rvorld^nd cleave to that,it was 
in him a root of bitternefTe,he apoftatized and fell 
from Chriftianity, leaped through all that he had 
taken upon him before hand. 

2, There bee two grounds or reafons of the 


Se rm.III 

4 8 




The Jrraignement 

of it. 

poirr, taken from the nature 

I. Ikcaufe covetoufnefTe is a fin which oppof- 
eth all good. 

i. Ic chokes and checks the growth and very 
beginning of all that is good in a man. I might illu- 
ftv&e tins by divers places of Scripture-, it Jloppet/j 
the good of grace, and all the growth of any excel- 
lencie in grace, it is thofc Thornes which flop and 
choke the growing to perfc&ion,as I have forae- 
timesexprefied. The Hedge-hog in the Fable 
comes to the Connie-berrie in ftormie weather 
and defircs harbour, he promifeth faire to lie qui- 
et and the like , but when once hee is entertained, 
hee never leaves pricking, till hee hath thruft: his 
hoft out of doores : fo it is with covetoufnefTe, it 
hath many faire pleas and pretences to get enter- 
tainement in a godly heart, it telshim he will 
be but a frngall fteward , but if once it be admit- 
ted,^ will never leave till it hath thruft out all 
pietie, and quenched all godlineffe, and heavenly 
mindednes, all will be eaten up with covetoufnes. 

i.Thtvay good of nature is exceedingly chok- 
ed by covetoufnefTe, all bowels of compaflion are 
ftopt towards our ownefkfb and blood, there is 
no noble nor generous thoughts in fuchperfons, 
they are not ingenuous, but fo fordid ,that asruft 
confumeth iron , fo covetoufnefTe confumeth the 
fubftanceofnaturall perfection, it eates out all. 
Naturaliftsobferve, that thofe places where there 
are Mines of filver or gold, they are all barren 5 af- 
fording nothing for the refreshing of man or 
beaft , bearing no graine nor crop $ and befides 


: _~— 

of Covctoujncjjc. 

that which is worfc, they arc haunted with Di- 
vels , I am fure it is tiuc of a black fplrit which is 
addi&ed to covetoufnefle, it is not only barren of 
all good, but itexpofeththemin whom it is, to 
the very pofldfion of the Dive)!, to be led by "a 
bafe and fordid fpiiit in all their a Jlions. 

2 As \t0pp9feth all good) fo i: expofeth tn all kinds of 
evill : there be two forts of evil? • the evill of fwn, 
and the evill of puniJhmentfwWich attends fin, and 
covetoufnciielayeth a man open to both. 

1 There is no evill of JinneJDUt a covetous man 
will doe- the Divell harh hold of him in that vice, 
and he is at the Divels fervice for any kind of fin, 
to draw 7 hispurfe : there is n "'tiling in the world as 
I remember is more oppofire to coveroufnciTe in 
nature then luxury and wantorncflTe, a covetous 
man is temperate of his ownehumoj-v yet cove- 
toufneffeproftrates to thebafeftune'e.-nrreffefor 
hireorgnine thatis' : the -whole fpheareofthe 
commandsof God doth appeale covctou'nefTe 
as the breach of them allsit were no difficult tiling 
(though I have no intention to inlarge fo muchj 
to fhew thot there is no evill but covetoufneiTe di- 
fpofcthunto • tt takes a man from all good, and 
proftrates him to all evill. 

1 And conftqui ntly there is no pwi foment but 
itlayesamanjopenco : To mention Iv* 1 word 5 
thewrr^hof God is the founraine of all ptonijh- 
roent which comes forothet (iunes, and cove- 
toufnefle expoff th a man to the Wrath of Gm.\, as 
I have (hewed before : but more expreflV fee 
pfalme 10.3. For the wicked bofietb of his he< \rts de- 


Se RM.1II. 




50 \ 

The Arraigncment 

S E R M 

m \\\}fire , andbklfetk the covetous whom the Lordabhir- 
reth : ir brings Gods wrath, it brings the fcorne 
and dc rilion of men upon a man, there is fcarcc a- 
ny one vice fo contemptible to all men in generally 
as covctoufneffc is, it is the argument of a play to 
be jeered at on a Stage : which is an argument, 
that although it carneth agenerall applaufewith 
forne, yetmoft men fall foulc on covecoufneffc , 
the world fpits in his face , hee is jeered at by all 
men ^ it cxpofeth to all kind of judgement 5 , which 
come either from the wrath of God, or from the 
hatred of man : I mentioned one thing the laft 
time,and I will but only mention it now ^ to take 
up where we left, and makefome addition where 
it is necefTary : It makes a man unfit to obferve 
Gods j udgementSf and fo to avoid thera^nd take 
' care to fhun them. A covetous man- in the mod 
dangerous time, isfochoaked with the cares of 
the world, that hee mindes not any danger , but 
plods on till he is taken in the very fnare, 

And thus much concerning covetoufnefle, the 
predicate that is affirmed of it, in regard of ic'fclfe. 
the other thing I mall mention in a word , and fo 
come to the application. 

2 . In iefpe«it ofu*, it is a fione to be avoided iy 
all men^ and by all meanes. 
, i . By all men^ common men H that have but any 
fpaikcof ingenuitie, muft of ncceffity abftaine 
from this, and prcferve thcrufclves that they bpe 
not foiled with this finne. But Chriftian men , 
which pretend to be the Difdples of C/;r//?, mull: 
|fhunne it , efpecially it being a thing furthert: off 




of Covet oufncjje. 


from picric and Chriftianitie , there is nothing io Shkm.III 
unfuitablc to, nor fo incompatible with Religion : 
and therefore fngiat hoc opprobrium a nobis , it is a 
fhame that a Chnftian man mould be liable to bee 
upbraided with covetoufncfTc, and not to have a 
faireanfwei for it, becaufe it is fcandalous to Reli- 
gion and dilhonourablc to God : nay it hinders the 
progrefle of- Religion, therefore it is to be avoid- 
ed by all men. 

2 . By all mcanes: our Saviour ufeth two words 
here o^n yjl (pvKebs&t^ firft \& Ti ,looke well to tbyjelfe, 
as if he had faid, rvatch and take notice of thy fi If left 
thou doe flip, looke narrowly to your courfes and 
v/ayes, left you be overtaken with this (innc , and 
this is ncft enough o&t*^ but pttiv&jt is a placeof 
danger , danger lyeth therein : as you would in 
times of danger redouble your watch in the Cine, 
fo here mould be a ftrong ward kept , to arme and 
fortifie , antidote and ftrcngthen your fclves with 
all the ftrength you can againft the danger of this 
finne, and this arifeth naturally from the former*, 
for if covetoufnefTebe fo dangerous in it felf 5 then 
it concerncs all men bv all mcanes to watch and 
ward themfelvcs againft it. 

But I fhallpafte to the application. Ifcovetouf- 
neffe be fo dangerous a finne, it concerncs all men 
then by all meanes to watch and ward themfelvcs 
agamftit: many things might befpokenby way 
ofapplication, but I pafTebriefeovcr many: as, 

For Conv;cfion, many men may bee arraignfci 
that ftand convidted of this vice , if men would 
wellwaighit,and draw out thedefcriptionof it 

H 2 it 



The Arraignement 


it would fall point blancke upon a great many 
men which thinke thcmfclves free. 

2. For repioofe 'of them , as being in a fbule 
fault, it may be fouler then they are aware of,men 
are readie to pleafe themfelves in it, and plead no r 
guiltic : if they be free from other finnes, that they 
cm fay ? I am not like fuch a man , they take no 
notice of this, this fubtilc finne moves them not, 
if they come not within the verge of other finnes, 
they flight fpirituall finncs,and as they take no no- 
tice of them, fo neither doe others, forthis finnfas 
fome other finnes J comes not within the lafh of 
the Churches cenfure, the covetous man is not 
found fault wit hall, no'neither is the proud man 
found faultie , there is no man cenfured for his 
pride^or his covetoufnefle, the world takes no no- 
tice of this finne : yet if it be a thing fo dangerous, 
heie is a juft reproofc for them. But I pafTe over 

3. It fcrvesfbro^?>7/*//0;*, partly that every 
one would, 

1. Examine bimfdfe.l gave fufficient hints, by 
which a man may try himfclf, (in my apprehend- 
on) in the defcription,by uhichany man may re- 
ceive comfort, by applying them to his own heart 
anil wayes, and feeing,wbether in fome, more,or 
all of them, he comes not to be obnoxious to this 
finne : I fhall bnl v give vou two or three cautions, 
in which others may examine themfelves. 

1 . Be jealous andfufpiaous ofthyjelfe, it is a fub- 
tile finne,veiy general], and universally fpread. I 
know it is rtpoitedof Luther , that though hee' 



found the roote almoft of all iinnes in him, yet he 
never found any inclination to covetoufneffe, hee 
was free from that. But for our felves , and our 
better examination, let usnotbefecure 5 but be a 
little fuf picious and jealous that there bee no fuch 
propenfion in us towards it • for there may be, al- 
though we ate not aware of it. And therefore for 
your better confideration , take this along with 
you, upon your examination be not confident,bee 
a little jealous and fufpicious, that there may be a 
propenfion in thee towards it:upon tryals take not 
up foolifhconceits upon frugaliue, but be jealous 
to fcan thy heart in thiskinde, whether it be inor- 
dinate in its propenfion towards the world: I have 
given fufficient directions for this already. 

2. What you do in this kinde, doit confeienci- 
oufly, not to cofen thy felfe,"but as in the prefence 
of God, and as you will anfwer him. I have told 
you that rule alreadie, I would have no man light- 
ly to charge another, nor eafily to juftifie himfelf, 
and therefore examine your fclvs confeiencioufly, 
nor as you can (land with the judgement of men 
by outward appear jnce,but judge as conference 
judges, and as you think you may ftand and beare 
out at the day of judgement, at that ftrift account 
you muft then give. 

3 . Labourto bring your mindes and heart to 
be ingenuous, not to ftudiefhifts and devices, to 
beare up thy reputation and credit, and fo to tree 
thy felfefromit . O it is a rare thing to have an 
ingenuous fpirit, fuch asthat % if a man be not free 
from a fault, yet he will not be readie co defend it , 

H ? but 






The ArrAwnement 



but fwcetly and ingcnuoufly to acknowledge it, it 
isimpoflible but he that (lands upon his points, 
maybeguiltie : I could give you divers touches 


Many men pretend it is not covet oufneffe, but 
frugality, providing for pofter ity, this is no inge- 
nuous fpirit 3 nor plainnefle of heart f Why then 
doft thou negleft thy child,and beftowes not good 
breeding on her or him , but fpare a penie and 
fpoile the foule of thy child , and the bodie alfo ? 
Why art thou To bafe, if all be for thy child, as to 
marric her ^ and not to give a portion with her, 
when all comes to tryall, thou haft no ingenuous 
fpirit, be ingenuous therefore, I fay, doe notfoo- 
lifhly cofen thy feife , but bee willing to fee what 
thou doft fee, and baffle not thy felfe with foolifli 

4. Suppofe the matter be a thing doubtfull , I 
befeech you ftand not upon points with God , to 
avoide covetoufneffe, be generous , be farre from 
covetoufneffe, (hun all apparancesof covetoufnes, 
be noble and generous minded, keep a broad dif- 
ference andavaft latitudefrom covetoufneffe, if 
you would bee clcare,make it appeare, be not ob- 
noxious to fufpicion, withhinching and pinching 
and fuch bafenefle, which makes others , and up- 
on probable reafon and good ground, thinkc that 
indeed you are fo ; but if you would not be tainted 
with this dangerous finne, doe the contrary, be fo 
farre from covetoufneffe, that you wilFrather bee 
gencroufly mngnificent,accouIing to the propor- 
tion of your eftate,and the nature of the thingrbut 


of Covetoufnejje* 


this is not that I intend, this is thefirft branch of ' Skrm.III. 

the exhortation , that men would examine them- 


2.1 defirethat men would humble thcmfclves, 
and fee their corruption , rmd bee affeded truly 
withforrow for it, even fuch forrowasbecom- . 
meth Chriftians, in that humility of fpirit which 
fhould bee in us, upon every taking our fclvs nap- 
ping in every finne f doll: thou upon examination 
find thou art not free from covetoufneffe i do not 
thou Hand on thy pantables, as they fay, but make 
amends, humble thy felfe before God , acknow- 
ledge the bafeneiTe and vilenelTe of thy fpirit, that 
thou art guiltic of that finne which is abominable 
to God, hatefullto men, beingafcorne and dcri- 
fion to them rand, 

3 . I defire that men would reform themfelvs, 
ftay not hecre, but take out a new IciTon , make | 
progrciTe to reformation, recover thy felf, or if 
thou be already free , labour to prevent it, in the 
whole latitude, in all the three (pedes which! 
mentioned in the application, in our judgements, 
undei (landing, not thinking too high of riches, in 
ourarfe&ions, not cleaving inordinately to them, 
in our a(ftions,bee not too thoughtfull and careful! 
for worldly things . to be talking and breathing of 
earth continually, having nothing at allto fpeak of 
but riches. There is a part of the mouth which 
the naturalifts call the caiiun^ heaven, it is the up- 
per roofc of the mouth,there be many men which I 
have no heaven at all in their mouths, no upper ( 
part, but all lower , talking ftill of thole bafc and 






rfbe Arraignemnt 

lower things, : avoid it therefore in your talke, in 
your anions, and in your deeds, be not covetous 
in (craping in riches j having, norfaving, efp?d- 
ally let it not carry thee inordinately either to 
impious courfes, to trample upon God, or unjuft 
or uncharitable towards thy neighbour, or thv 
felf,^ bodie to pinch that,or thyfeul to ftarvc that, 
or to thofe about thee, to carry thy felf injuriously 
towards them,in one word , fet thy felfie upon re- 
formation, againft all the fpiccs of covetoufnefle. 
For the further profecution of this,to cut offall 
other things , I fball only propound thofe things 
that may be antidotes againft this finne, and reme- 
dies to cure this finne: both to recover thofe which 
have been touched with this dangerous finne, and 
to prevent it for the future : I take them both, and 
for them both there be two forts of helpes. 

i. Something habituall, totakecaretofurnilh 
thy foule with , that may lock it up , and take up 
the roome , that there be no roome for covetouf- 
nefle in the heart. 

2 . Something that is a&uall , to be done by a 
renewed acT:, and continually ufed,for the preven- 
tion and the recovering a man from it. Ifhallbut 
mention the former , for thofe things which are 
I .\ngencr all yhhoux to ejlabltjh thy heart with grace, 
for vice and finne is never caft out kindly nor cer- 
tainly, bur by the introduction of that which is 
contrary. and that is grace : therefore i f you would 
emptie your hearts of finne, we muft davumclavo 
pet/ere, as they fay, drive out finne, widi driving in 


of tovetoujnejjc. 

of grace, as one wedge,if wee would get it out of 
a hard pceceofwood, we mud drive in another : 
io nothing can free u$ from finne bur the introdu- 
ction of grace : what can take off darknefle from 
the fact of the earth i nothing irvthe world but 
light ; fo, what can drive out finne? itmuftbee 
grace brought into the foule, otherwifc a man 
may do, as when a man reproves a fault co amend 
his brother, fometimes hee cafts out one Divell 
with another, fo the only true way of driving out 
finne in general!, and fo this fin or covctoufneiTc 
in particular, mud be by grace brought into the 
foule, to have a heart titablifhed full of gracious 
thoughts, inclinations and affe&ionsjl fhall menti- 
on fome more especially. 

There bee foure pairc of graces in particular , 
which are wonderfull conducing, andcffc&uall 
for the difpolTeffing of this Divell of covetouf- 

The firft paire ('for I (hall joyne two together) 
arc Humilitie and Tewperwce, or fobrietie : it may 
bee fome will thinke, thofetwo beefarreoff,bi,t 
I tould you in the explication, that covetoufnt ffe 
is foraetimes in an efbte of, it is mailer : 
fometimes alfo it is in the eftate of a fervant , i: 
waites upoa feme other finne: trwre are two other 
finnes that covetcufr.elTe doth frequently tfc it up- 
on (when a man is not oventtafUred wi r h c"ve- 
toufrieiTe,'that is not hisdirei* imne) there may 
be other finnes that will :>fc thr f? rvicc of cove- 
toufneiTc , have it as a fcrvant : to inftance, cove- 
toufneffe is a fervant to pride, and luft, and to in- 

I torn- 


Se rm.III. 


The Arraignement 


m .III J temperancie, now if a man be of an humble fpirit, 
it will kill thcfclufts, a man wouldnaaimeata 
high eftate : for the moft part men aimc at great 
things rather for pride, becaufc hec would bcarc a 
high port in the world, he would be -nauyatjis it is 
faid of him in the^tf^fome great one in the world 
out of pride/hat makes them fcrape from this man 
and from the other,it makes them fet upon any in- 
jurious courfe to advance his pride*, thcrf jtc if any 
one would keep pride down,let him learn humility 
and if a man would keep pride undcr,that would 
be a good means to fuppreflc his covetoufneflc. 

2. Temperance and fibrietieisznothct excellent 
meanes to keepe under covetoufneflc : if I bee a 
temperate fober man, and doe not affeft either ex- 
ceile in diet or apparel] , but am content with or- 
dinary dyet and cloaths, and to go in a fober way, 
what need I tumble fo much in the world? a little 
will ferve for neceflitie, all is for the back and the 
bellie, covetoufneflTe plunges amanintoathou- 
fand inconveniences, it makes them lay about 
them infinitely in the world, becaufc they mufl 
live at a luxurious rate , they muft goe fo fine in 
cloaths,and have fuch diet: whereas it might bee 
as advantagious every other way ; a man might 
drive a trade within a lcfler compafle, fo contract 
it,it would turnc to more advantage , and to his 
greater glory, if he made his pride exceed in no- 
th ing but in intemperancie or grecdinefle aftcrthe 
beft things , this would cleanc turne the channell 
another way. 

2 . The fecond paire of graces, which I would 


of Covetoufhejfe. 

have you to fix 3 incieafe and cherifti in your hearts 
is the due love ofGod> and the love of thy neighbour, 
and this will be an excellent weapon to keepe un- 
der covetoufneflfe, for if a man do love God, and 
love his neighbour as he ought, at leaft it will take 
him off from all bafeneffe of covetoufnefle , hce 
will not be bafe to the fervice of God , pinching 
hisfoule, forbearing to allow any thing to the ad- 
vancement of the kingdome oiChrift^nov will he 
bee injurious to oppreffe and defraud hisneigh- 
bour,if he be not altogether for hirafelfe,for cove- 
toufnefle arifeth extremely from felfe-love, when 
a man regards not God, nor his neighbour , hce 
cares not whom he pinches from, fo hee may ad- 
vance himfelfe, now the love of God and of his 
neighbour will be a great prefervative, and there- 
fore labour to ingraffthofe affe&ions in thy heart. 
3. The third pay re of graces which I would 
have you to labour for, is heavenly mindedneffe And 
contentcdnefe, if a man be heavenly minded, that 
his face is towards lerufilcm^ towards heaven, if 
that be the great defigne of his life; it will infinite- 
ly keepe him off from covetoufneffe, he will not 
ftoop to thofe bafe things as rich men do, becaufc 
he hath more high thoughts, and a more generous 
aioic, his mind is not Cct on the world,but on hea- 
ven : what needs he trouble himfelf with the cares 
of the world, which hath placed all his happinefle 
in heaven. And fo for a contented fpirit , as the 
Apoftle fpeakes, godlinejfc mth contentednefie u\ 
gKAtgdine : and for he which can frame himfelfe 
to a contented fpirit,a little will fuffice, if he have 1 

1 2 but I 

Sf.rm III. 



The Arraknement 


erm .1 IF. I but food and raiment, mce necefTities,a content- 
ed fpirit can reft quiet , and not reftlefly reach af- 
ter great things in the world . 

4. Labour to get and to cherifh both/4//^ and 
fyiritua'lmfdome : it would be an excellent prefcr- 
vutiveinthiscale, if a man get faith , atrueand 
lively faith,and adherence to chrifi , bring chrtfi 
into thy heart, the love of Chrifi, and the prizing 
of him, and adherence to Cbnfl , will infinitely 
make D agon fall- as Dagon fell before the Arke, 
fo this bi cakes the neck of all fmnes,all will fall to 
the ground, and particularly this bafe finne, faith 
in the afiurance of Gods promife , that I believe 
the promifes of God in his word, that he will not 
leave, forfake , or faile them in their necclTaries, 
which are carefull not to faile in dutic towards 
him : this faith will bee an admirable antidote a- 1 
gainft covetoufnefTe. 

Sprituall wijdomc alfo is a great helpe , for the 
root of all the poy fon is not any defeel in the acti- 
ons or affections, but in the underftanding ; if men 
were wife to know the great good , and to 
defire what was rnoft defirablc and advantageous 
for them, they were then in the right way, to put 
themfelves towards that great thing : but if men 
bee fooliih and thinkeall lieth in wealth , nothing 
elfe is worth talking of but wealth , nothing will 
make a man really good, which hath any feeling 
with it,but fo much wealth, if a man be thus poy- 
foned with thefc foolifh conceits, he will defpifc 
and undervalue all the wifdome/md all the godli- 
nefTc, and the excellence that is in any man, mca- 
_____ furing 

of Covetoufnejje. 


Turing all exccllencic according to a mans eftatc St rm.1 
asindced the world goes too farre this way, all 
Magiftracic is chofen by cftatc , all reputation by 
eftate, thefc things do fecretly poyfon, and as the 
wifeman faith, that eftate will never excell in ver- 
tue, in which there is a high price fet on riches : if 
men would get fpirituall wifdomc to difecrne the 
excellency of things,and to moderate a mans felfc 
according to the worth of things 3 it would bee a 
goodmeanestokeepebackc the overweaning af- 
ter wealth, which hinders the growth of goodncs, 
and advances covetoufnefle. 

There be thefe habituall graces', that muft bee 
gotten into the heart. 

2. Ifhallgiveyoua brief e touch of the other 
branch. There be fome other things acJuallto be 
done, which are of great importance:! will men- 
tion all in foure fteps and degrees,and but mcerely 

name them. 

1. Wcmuk watch. 2. Wc mud pray. 3. We 
\ mutt Jlrive. 4. We muft meditate upon thofe 

things which may give us vi&oric. 

1. Wee muft watch againft, and take heed 
left webefurprizedand drawn unawares to it. 

2. We muft alfo pray againft it, manyfinnes 
we fall into,becaufe we beg not Gods afliftance,if 
we would pray ingenuoufly,and fincerely, as Da- 
viddid y Lord incline my heart unto thy tefiimonies , 
and not to covet on foefie : if men make their daily 
prayers unto God, efpeciallv thole which findc 
themfclves prone thereto, |as every oae mould do 
againft his mafter finic, it would be an excellent 

I 3 meanesl 


The Jrraignement 

Se-rm. III. 

incancs to preferve the foulc from this finne. * 

3 . We muftjlrt've againft ic,labour to mortifie 
theie our members on cajth r and this amongft the 
rcftjWe muft ftrive continually and wraftle againft 
chis corruption, not cherifli it, and make a darling 
cfit,and cockering it, becaufe thegaineis fweet, 
but becaufe the finne is odious, therefore we muft 
fti ive againft it. 

4. Laftly, we muft meditate upon thofe things 
which are conducible to eftablifh the foule againft 
ccvetoufnefte , I will runne them over in generall 
becaufe I cannot go though the particulars. 

1. Confider the events of it, which I named 
formerly , if we did but confider how much it op- 
pofeth all good : it choakes all gracious thoughts 
and all the means of grace : the very ..word of God 
is choetked,when a man is brim full of this errour ,/ 
then Gods word cannot enter : itoppofeth and 
choakes all the good of nature , a man becomes like 

I to a beaft,or Tiger, he hath no bowels of compaf- 
fion, a man hath no noble ingenuous thoughts in 
him that is covetous, hee is all blurred with dirt , 
and the image of God is blotted out. 

2 . Confider how it expofeth to all kindes of c- 
vill both of finne and punifnment : firft^of finne a- 
gainft God,and againft his neighbour 5 yea,againft 
himfelfe,hc is injurious to all : and as it expofeth 
to all evill of finne, fo fecondly, to all evill of pu- 
nifhment,tothewrathofGod, to the fcorneof 
mcn,to all punifhments, in this life and the life to 
comc,it barres a man out of heaven,and from any 
reputation on earth, not capable by Gods law of 



of Covetoufnejfe. 

any exccllencic, neither (if all were wcllj fliould 
be by mans law. And for thofc arguments , I 
fhould have propounded which our Saviour men- 
tions in this difcourfc immediately after the Text, 
I know not any in facrcd or prophanc writings , 
where it is fo admirably prefled as it is here,and in 
thofe paralcll places which I mentioned before . 
Now there bee two ftcps and degrees of thofe 

Firft, hec labours to bcAtuoutof him thatdt- 

Secondly, out of his Difcipln. 
Firft, our Saviour dealcs more generally with 
thofe of his ranck, he which came to difturbe him 
in his heavenly courfe : and then hee proceeds to 
other arguments to take offhis Difciples. 

In gcnerall this he faith in this very verfe, that 
men of great eftates in the world, avemiftaken, a 
mans lift or happints conftfts not in riches jl man may 
be a happic man although hee bee not a rich man, 
but he cannot be a hippie man by vertue of that he 
is a rich man, a mans nappincs and excellency lieth 
not in riches,that is the argument in generall. 

And fomething in particular is mentioned al- 
fo in the parable which is remarkable : as, 

Firft, riches will not free a man from cares, 
riches brings its cares with it : here is a rich man, 
his ground We a great crop, yet hec was to ftu- 
die what he was to doe , he was full of cares and 
thoughts what to doe , how to difpenf e and im- 
ploy his riches : they are lo farre from emptying 
his heart of cares as that they fill a mans heart with 





■ ■ 


T^be Arraignement 

new cares, how to iecurc them, and to dilpoic ot 
them, it fettles a thoufand other thoughts in the 
heart h to that they free not from cares. 

2 . Nay , it brings not fo much as delight, fiule 
thou haft much goods laid up for many yeares, it brings 
not a man to this, it doth not fecure a man in a way 
ofdclicacic, that a man may injoy hispleafure 
and doe his will, which is the ground of a mans 
aimes, his end which he aimes at : if I had an e- 
ftate I might eat, and drink, and flecp, and then do 
what I would, this is not the thing. 

3 . It doth not bring a man to wifdome, nor ar- 
gue a wife man : for there is a counrerbuffe to that 
{thou foole ) that man that thought himfelfefo 
jolly a wife man, becaufe hee had fo great an c- 
ftate, our Saviour gives him here but the foole, it 
doth not put a man into the poffeiTionof wifdom, 
nor argueth any wifdome , to get a great eftatc :' 
thefc are arguments in bricfe of our Saviours dif- 
courfc to him that interrupted him. 

2. There are other arguments that hcufedto 
hisDifciples, which are proper only to Chrifti- 
ans ; I (hall give you but a briefe touch of the 

There is a double care,a worldly care, and a hea- 
venly care, our Saviour gives a touch of both, 
fpeakes fomcthing of either,for both will fcrve for 
J the beatiicj Jowne of covctoufneffe. 

i . And concerning mrldly cares, I will tell you 
what our Saviour faith concerning them. 

i. Worldly ures they arc more then brutiih, it 
is a fcnfleiTe thing to trouble a man with the cares 


of the world, our Saviour ihaves chat the beads I Ser m .111. 
art providedfor by God , thofethat neither icuv 
nor roape,and therefore is mo: e then biuti (h to be 

2 . It is altogether ftuitleffe and footleffejherc is 
no boote nor benefit which comes thereby, not o \t 
manbyhiscaie can aide one cubit toh/sl/fe, no 
mans care can make hicn rich, it is Gods bleifing, 
and not immoderate caring. 

3. It is a needieile are, to trouble a mans felt 
with cares: what need a child of two yeares old 
take care what he fliould eat todinnrr or Ripper, 
or what deaths he fliould have:' his parents will 
looketothat: [o it is here, God takes care for his 
children, what need his fervants take immoderate 
and inordinate care.' 3 

4. N ay, it is a heathenijh care, and a faithlefle 
care, the Gentiles do thofc things, they feeke af- 
ter them, it is enough for Heathens which have no 
God,nor any promife made to them,to be to care- 
full after thefe outward things, unlefie a man will 
fhew himfclfe worfe than a heathen^ he mult not 
pra&ife covctoufnefle. 

5 . Laft ly, it- is vay hurt full. 

1. It fetters f/^^r^andbitvlesthitinch;iins ; 
for where the treafitre is the heart n '< mufi be , it 
glewsa mans heart to the wo: IdyVtd keeps him off 
from God : and, 

2. It hinders the pnfTare of preparation .or 
meeting with God,or expecting the ck-/ tchrijls 
comming, we cannot have a glympfe of iiis com- 
ming,orbe ready to looke for hino, if webepuz- 




The Arraign em en t 


RMjII.-l'ng here below , and thus much our Saviour 
fpeakt s by way of argument agaiaft covetoufnelfe 
and inordinate cares of this life. 

2 . In ftead of that worldly care, he exprefTeth 
the contrary concerting the care of heavenly things, 

i. It is a more eafie Carey and mere eafie gaine , 
in the 3 1 . vcrf. firjl feeke the kingdome of Cod and 
his right eoufntffe^and all the fe things fb all be added un- 
to yon : all other things which are necefTary , will 
comeeafily to us without caring: God will call 
them into the bargaine asover waight. 

2 . A man fhall have a richer bargaine, what e- 
ver other things may bring , it may a great eftate, 
but it cannot make a man a king, nor bring us to a 
kingdome,/6W£ not Lttle flock jt is your fathers plea- 
fur e to give you a kingdome. 

3 . It brings more continued and durable gain. If a 
man have great ftore of money in his cherts and 
coffers,thieves may breakein, and athoufando- 
ther things may happen, but if wchavetreafurein 
heaven, that brings gatnc that we cannot loofe: 
thefe are the maine things by Which our Saviour 
labours to beat downe covctowfnefle in his Difci- 
ples, and tho!ethat will follow him : there were 
fome other things,! thought to have added. 

1. From the confederation of ri hesitfelfe. 

1 . That they are not (o corfiderable . nor fo de- 
fir cable things, 

2 . They are not Co beneficiall fhty will not p' e- 
fei ve a man from danger. 

3. They are altogether uncertainty riches will 
take their wings , when a man hath laboured all 

_ his 


.m », 

of Covetoujkeffe. 

hi$ life long to get riches, he may loofe them all at 
a clap: fouldicrs,orwarre, or fire breakes in,and 
what haft thou of allrhouhadft,nllis uncertame. 

4. They are exceeding unprofitable, nay, more 
then unprofitable] 

5. 7 bey are dangerous , they breed a thoufand 
vices, as felfe-love, and felfe-confidence : the 
rich man purs his truft in his riches , in his wedje 
of gold : fo is taken off from God, it breeds prid? 
and puffs up the minde of a man K*pfanrudj> »pop : fo 
that his head ftaqds I know not how farre above 
his /houlders, it breeds a great dcale of licenciouf- 
nciTe,men think they may do what they lift if they 
be rich : they are farre off from God , it puts 
a man into a thoufand evillcourfes, as riches are 
nothing considerable in them which arefo greedy. I 

2. 0/ competencies a moderate eft ate, fit men 
would be truly peifwaded ) is moie defirable a 
thoufand times. A^urs condition isthemoftde- 
fi reable in the world, Give me neither povertif, nor 
riches , hut feed me with food convenient for me^ the 
beft condition and the molt defireable,is neithcrto 
have great matters^it is a foolilh thing to be gree- 
dymor on the other fide to be in extremity. But a 
moderate and competent eftate 5 fuch an eftate as I 
have fomtimes expreffed,is like unto glaffe in the 
windows, that will be the beft, which although 
it kecpes out winde and weather,yet it keepes not 
out the light of the Sunne , the piofpcA of hea- 
ven, fuch an eftate that will keepe a m in from the 
injurie of the world , that a man (hall, not bee in 
want,as will keepe out extremitie : that I bee not 

K 2 an- 





The jfrraignement 

Sehm.111. anoicd with extremities dcfireablc, and not fo 
; great an eftate, as will keepe ojtthef cic -of 
Gods countenance, whereas a sreat cftate may do 
it,it may make us covetous, arid fuch a man is un- 

capable forgodlines,u:tti\adablefortheMinifte~ 
rk. A moderate cftate is moft defir- 

able thing in the woiid. 



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